A 

SERMON, 

ON  TBE 


IDOLATRY  OF  THE  HINDOOS^ 

DELIVERED  NOV.  29,  181&, 

AT  THE 

MEETmG) 

OF  THE 

FEMALE  FOREIGN  MISSION  SOCIETY, 

OF  FRANKLIN,  CONNECTICUT, 
ILLUSTRATED  BT  AN 


APPENDIX. 


BY  SAMUEL  NOTT,  Juv. 

tATE  MISSIONARY  AT  BOMBAY, 


J\rORrVlCH: 

HUBBARD  Sf  MARVIN PRISXEBJ, 

i8ir. 


>: 


•ISTRICT  OP  CONNECTICUT,  s9. 

BE  IT  REMEMBERED ; That  on  the  twenty-fifth  day 
March,  in  the  forty-first  year  of  the  Independence  of  the  United 
States  of  America,  Samuel  Nott,  Jun.  of  the  said  District,  hath 
deposited  in  this  office  the  title  of  a Book,  the  ri^ht  whereof  he 
claims  as  Author,  in  the  words  following,  to  wit,  “ A Sermon,  on  the 
Idolatry  of  the  Hindoos,  delivered  JVov.  29,  1816,  nt  the  annual  meet*- 
ing  of  the  Female  Foreign  Mission  Society,  of  Franklin,  Connecticut, 
illustrated  by  an  Appendix.  By  Samuel  jYotl,  Jun.  late  Missionary 
at  Bombay,''  in  conformity  to  the  act  of  the  Congress  of  the  United 
States,  entitled,  “ An  act  for  the  encouragement  of  learning,  by  se- 
“ curing  the  copies  of  Maps,  Charts  and  Books  to  the  authors  and 
^‘proprietors  of  such  copies,  during  the  times  therein  mentioned.” 

HENRY  W.  EDWARDS, 

Clerk  of  the  District  of  Conneaicut. 

A title  copy  of  Record,  examined  and  sealed  bv  me, 

■r-r-  ' ''HENRY  W.  EDWARDS, 
Clerk  of  the  District  of  Connecticut, 


PREFACE. 


iN  the  following  discourse,  the  Author  delivered  from 
the  desk,  his  testimony  in  favor  of  Missions  to  India.  He 
now  presents  it  to  the  public,  with  an  Appendix,  which  will 
Serve  to  confirm  his  assertions,  and  enforce  his  exhortations. 

The  labor  of  preparation  has  consumed  considerable  time, 
and  delayed  unusually  long,  the  publication  of  an  occasional! 
sermon  ; while  the  work  bears,  more  than  he  could  have  wish- 
ed, the  marks  of  a hasty  production.  His  only  apology,  is, 
that  the  state  of  his  liealth,  put  it  equally  out  of  his  power,  to 
complete  it  earlier,  or  to  execute  it  better. 

In  giving  the  legends  of  the  Hindoos,  the  Author  has  been, 
frequently,  indebted  to  the  assistance  of  others.  He  has  heard 
those  legends  repeatedly,  in  private  conversation  and  in  public 
assemblies,  as  well  as  read  some  of  them  in  their  books.  But, 
he  preferred  the  mode  he  has  adopted,  to  trusting  entirely  to 
his  own  recollection,  which  might  often  be  incorrect  and  de- 
fective. In  the  accounts,  he  has  given  from  his  own  observa- 
tion, he  has  been  faithful ; though  he  may  have  been  sometimes 
erroneous.  He  must  leave  them  to  be  corrected,  as  well  as 
enlarged,  by  the  information  which  may  arrive  from  time  to 
time,  from  the  Brethren  in  the  East,  whose  residence  among 
the  Hindoos,  will  give  them  the  best  opportunities,  of  under- 
standing their  customs  and  religion. 

The  enormities  of  Juggernaut,  and  the  cruel  rites  of  the 
Hindoos,  have  been  already  fully  communicated  to  the  public. 
Partly,  on  this  account,  and  partly,  because  they  have  not  fal- 
len under  the  Author’s  particular  observation,  an  account  of 
them,  forms  no  part  of  the  present  work.  He  has  designed  to 
exhibit,  according  to  his  own  impressions  from  actual  observa- 


4 


tiin,  that  religion,  which  has  originated,  and  tolerates  those 
abominations  with  which  the  public  are  acquainted  ; — to  depict 
the  tree,  which  yields  such  corrupt  fruit. 

He  commits  his  work  to  the  public,  with  the  earnest 
prayer,  that  while  the  Head  of  the  Church,  has  seen  fit  to  lay 
him  aside  from  active  duties,  he  would  make  this  fruit  of  re- 
tirement, at  once,  a means  of  promoting  a faithful  improve- 
ment of  the  light  of  the  gospel,  and  an  efi'ectual  charity  towards 
those  who  “ sit  in  darkness,  and  in  the  region  and  shadow  of 
death.” 

A view  of  the  idolatry  of  the  Hindoos,  is  calculated  to 
excite  in  every  benevolent  mind,  something  more  than  a mo- 
vientary  compassion, — to  fix  a permanent  concern  in  their  be- 
half; which  shall  pervade  every  plan,  animate  in  every  article 
of  business,  and  influence  the  whole  life  to  laborious  action, 
and  to  earnest  prayer. 

The  present,  may  be  the  times,  in  which  God  designs, 
the  darkness  of  paganism,  to  begin  effectually,  to  dissipate. 
If  they  are,  they  must  be  likewise  the  times,  in  which  Chris- 
tians at  home,  equally,  with  their  Messengers  who  go  abroad, 
make  the  ditfusion  of  the  light  qf  the  gospel,  a leading  busi- 
ness of  their  lives. 

As  he  peruses  the  record  of  ignorance,  superstition,  and 
misery,  may  every  reader  say  ; “ The  lines  have  fallen  unto 
me  in  pleasant  places  and  I have  a goodly  heritage.’’^  Hence- 
forth, I will  believe  and  obey  the  gospel,  and  be  joyful  in  the 
hope  of  its  sure  and  eternal  rewards.  Henceforth,  by  divine 
grace,  it  shall  be  the  object  of  my  labors  and  my  prayers,  that 
the  gospel  may  be  preached,  “ to  every  creature,^’  as  the  means, 
of  pardon, — the  source  of  present  peace  and  endless  joy. 

Framkliw,  March  27,  1817. 


0 


SERMON 


ROMANS  I.  £0,  £1,  £2,  £3. 

For  the  invisible  things  of  him  from  the  creation  of  the. 
world  are  clearly  seen,  being  understood  by  the  things  that  are 
made,  even  his  eternal  power  and  Godhead : so  that  they  are 
without  excuse. 

Because  that,  when  they  knew  God,  they  glorified  him  not 
as  God,  neither  were  thankful,  but  became  vain  in  their  imar 
ginations,  and  their  foolish  heart  was  darkened. 

Professing  themselves  to  he  wise,  they  became  fools, 

And  changed  the  glory  of  the  incorruptible  God,  into  an 
image  made  like  to  corruptible  man,  and  to  birds,  and  four.- 
footed  beasts,  and  creeping  things. 

IN  the  connection  of  the  text,  Paul  expressed 
his  glorying  in  the  gospel  of  Christ.  He  gloried  in 
it,  as  a message  of  peace  suited  to  men  of  every  na- 
tion, according  to  the  import  of  that  ancient  promise, 
“ The  just  shall  live  by  faith.” 

The  promise  of  life  by  faith,  was  suited  not  only 
to  the  Jew,  guilty  for  sinning  against  the  light  of  rev- 
elation, but  also  to  the  Greek, — to  the  Heathen,  guil- 
ty, for  sinning  against  the  light  of  nature,  unawed  and 
unaffected  by  the  manifestations  of  himself,  which 
God  makes  to  all  men  by  his  works.  Both  Jew  and 


t 


Greek,  each  holding  in  unrighteousness,  the  trutl) 
which  he  knows,  have  become  obnoxious  to  the 
wrath  of  God,  and  stand  in  equal  need  of  that  mes- 
sage of  life  which  comes  to  all  men,  %mthout  respect 
of  persons.  Such  is  the  message  in  which  Paul  glo- 
ries when  he  says,  “I  am  not  ashamed  of  the  gospel 
of  Christ : for  it  is  the  power  of  God  unto  salvation 
to  every  one  that  believeth ; to  the  Jew  first,  and 
also  to  the  Greek.” 

In  the  verses  which  include  the  text,  he  shows, 
that  the  heathen,  having  perverted  their  knowledge, 
and  abused  their  means  of  knowledge,  are  left  with- 
out excuse,  and  of  course  without  hope.  Thus  be 
justifies  his  glorying  in  the  gospel,  and  the  readiness 
which  he  ever  felt  to  preach  it  to  the  Gentiles ; — “ in 
•weariness  and  painfulness— -in  hunger  and  thirst — in 
cold  and  nakedness.” 

My  hearers,  in  attempting  to  send  the  gospel  to 
the  heathen,  we  are  entering  upon  a work  of  toil,  of 
difficulties,  ofexpence,  of  trying  disappointments, 
though  doubtless  of  ultimate  success.  If  we  would 
imitate  the  patience,  self-denial,  and  steadfastness  of 
the  Apostle, — if  we  v/ould  do  any  thing  commensu- 
rate with  the  necessities  of  the  heathen, — if  we  would 
accomplish  our  own  duty,  we  must  enter  upon  our 
work,  with  the  principles  of  the  Apostle  deeply  fixed 
in  our  minds.  In  his  sentiments  and  feelings  all 
must  harmonize.  The  public,  who  contribute  of 
their  substance,  the  societies,  who  regulate  the  funds, 
and  the  missionaries,  who  preach  among  the  heathen, 
must  make  it  their  unalterable  motto,  JVe  are  net 
ashamed  of  the  gospel  of  Christ : for  it  is  the  power 
of  God  unto  sahation  to  enery  one  that  believeth  ; to 
the  Jew  frst,  and  also  to  the  Greek. 


t 


ilecently  returned  from  among  the  heatlien,  with 
the  recollection  cf  their  idolatry  still  fresh  in  my 
mind,  I feel  under  special  obligations  to  plead  their 
cause.  Though  disappointed  in  my  own  aitem.pt, 
to  make  known  among  them  the  hopes  of  the  Gospel, 
I am  not  discouraged.  Nor  would  I be,  while  those 
wretched  heathen  are  without  Christ — aliens  from 

the  commonwealth  of  Israel  and  strangers  from  the 
covenants  of  promise,  haring  no  hope,  and  without 
God  in  the  world.”  No  discouragements  v ill  ever 
justify  us,  for  withholding  from  them  that  gospel, 
which  is  “ the  power  of  God  unto  salvation.”  No 
discouragements  can  ever  free  us  from  our  obliga- 
tions, as  “debtors,  both  to  the  Greeks  and  to  the 
Barbarians,  both  to  the  wise  and  to  the  unwise.” 

The  facts,  which  influenced  the  determinations 
and  the  labors  of  Paul,  in  behalf  of  the  heathen,  are 
given  in  the  verses  which  I have  read  as  a text.  The 
same  facts  are  true,  of  the  heathen  people  among’ 
whom  I have  dwelt,  and  I come  to  report  them  to 
you,  as  an  impressive  evidence  of  their  guilt,  and  as 
a decided  call  upon  Christians  to  impart  to  them,  the 
knowledge  of  the  gospel. 

The  declarations  of  the  Apostle  are  these ; 

I.  That  the  eternal  pow’er  and  God-head  of  a Su- 
preme Being,  are  clearly  seen  by  the  heathen  ; being 
understood  by  the  things  that  are  made ; 

II.  That  they  have  abused  their  knowledge,  and, 
actuated  by  vain  imaginations,  and  a foolish  heart, 
have  fallen  into  the  grossest  idolatry. 

These  declarations,  are  to  form  the  basis  of  the  en- 
suing discourse;  and  shall  be  illustrated,  by  the 
principles  and  practices,  which  prevail  among  the 
Ilindoos,  to  whom  they  equally  apply,  and  concern- 


irig  whom,  the  important  inference  of  the  Apostle 
will  equally  follow : — Therefore  they  are  nuithout  ex- 
cuse^ 

I.  The  eternal  power  and  God-head  of  a Supreme 
Being  are  clearly  seen  by  the  heathen  ; being  under- 
stood by  the  things  that  are  made. 

The  things  that  are  made,  bear  the  impression  of 
the  Divine  hand.  Hence,  the  universe  is  a volume, 
open  to  mankind ; — a revelation  concerning  God, 
made  to  every  intelligent  creature. 

Consider  the  earth : — here,  God  has  not  left  himself 
without  a witness,  in  that  he  doeth  good,  and  giveth 
rain  from  heaven,  and  fruitful  seasons,  filling  the 
hearts  of  men  with  food  and  gladness.  “Speak  to 
the  earth,  and  it  shall  teach  thee  ; and  the  fishes  of 
the  sea  shall  declare  unto  thee.  Who  knoweth  not 
in  all  these  that  the  hand  of  the  Lord  hath  wrought 
this  ? In  whose  hand  is  the  soul  of  every  living  thing, 
and  the  breath  of  all  mankind.^’ 

Look  upward  to  the  heavens: — these,  W'hosc 
beauties  and  whose  wonders  are  exhibited  in  every 
climate,  and  to  the  eyes  of  all  mankind,  these  ‘‘  de- 
clare the  glory  of  God : and  the  firmament  sheweth 
his  handy-work.  Day  unto  day  uttereth  speech,  and 
night  unto  night  sheweth  knowledge.  There  is  no 
speech  nor  language  where  their  voice  is  not  heard. 
Their  line  is  gone  out  through  all  the  earth  and  their 
words  to  the  ends  of  the  world.” 

How  much  would  be  understood,  from  these  un- 
doubted testimonies  of  Divinity,  by  reason,  unassist- 
ed by  revelation,  and  unperverted  by  sinful  disposi- 
tions, it  is  not  necessary  to  our  present  purpose  to 
determine.  This  is  clear; — there  is,  in  the  works 
ef  God,  a testimony  of  his  being  and  Ifis  attributes, 


9 


but  at  the  same  time,  an  utter  silence  on  the  subject 
of  pardon. 

Is  all  this  testimony  borne  before  the  heathen  for 
nought  ? No  ; their  very  idolatry  shows  that  they 
have  impressions  of  dependance,  and  a sense  of  reli- 
gious obligation.  And  in  respect  to  the  Hindoos  at 
least,  an  intimate  acquaintance  with  their  customs 
and  views,  affords  evidence,  that  their  idolatry  is  a 
perversion  of  that  revelation  of  a Supreme  Deity, 
which  they  have  read  from  the  volume  of  nature — 
that  they  not  only  have  the  means  of  discovering,  but 
do  actually  belie’ce  in  an  eternal  and  omnipotent  God. 

The  Hindoos*  universally  believe  in  one  Supreme 
Deity,  uncreated  and  eternal,  from  whom,  as  the 
great  first  cause  ^ all  things  proceed.  In  regard  to 
his  moral  attributes,  it  will  presently  appear,  that 
their  ideas  are  inconsistent  and  absurd  : and  vet,  it  is 
plain  that  they  intend  to  ascribe  to  him  moral  perfec- 
tion ; — an  entire  freedom  from  the  passions,  desires, 
inconsistencies,  and  changes,  of  both  gods  and  men. 

On  the  other  hand,  the  gods^  the  prototypes  of 
their  idols,  are  neither  eternal  nor  omnipotent ; nei- 
ther unchangeable  nor  holy.  As  really  as  men,  they 
are  dependant  in  their  origin  and  finite  in  their  exist- 
ence ; proceeding,  like  all  things  else,  from  Him, 
who  is  eternal  and  omnipotent.  They  sustain,  only 
for  a season,  the  several  parts  which  mythology  as- 
signs them.  ^ They  are  delegates,  who  perform  the 
duties  of  an  absent  lord  ; and  while  their  power  lasts, 
they  possess  an  agency  in  the  affairs  of  the  W’orld, 
and  in  the  destinies  of  men.  They  are  privileged 
beings,  whose  claims  to  worship  cannot  be  trifled 

Sec  Appendix 

O 


10 


vitii,  wiih  impunity.  They  are  sensible  oi>jectij, 
wliose  existence  is  more  easily  conceived,  and  whose 
presence  is  more  readily  realized,  than  the  existence 
and  presence  ot  the  Supreme  Spirit 

Of  these  imaginary  beings,  which  have  bodies  and 
inhabit  place,  the  images  are  only  copies.  By  conse- 
cration they  become,  in  some  sense,  the  residence  of 
the  diviniiies  which  they  represent.  Thus,  by  a 
double  accommodation  ; — by  created  gods  in  the 
first  place,  and  images  of  them  in  the  second,  a mode 
of  worship  is  instituted,  suited  to  the  gross  concep- 
tions and  sinful  dispositions  of  men.  Still,  the  wor- 
shipper believes  in  one  Supreme  God ; but,  that  idol 
worship  is  all  that  is  compatible  with  his  present 
condition,  and  all  that  is  indispensable  to  ultimate  fe- 
licity. Ask  the  most  gross  idolater  while  he  is 
bending  before  his  idol,  concerning  the  object  of  his 
worship,  and  he  will  point  his  finger,  and  lift  his  eye 
to  heaven,  and  say,  “ My  God,  and  yours  are  one. 
The  way  in  which  we  worship  different.  My  idols 
are  God’s  servants.  This  is  the  way  of  our  fathers 
— the  way  appointed  for  Hindoos.” 

That  God  is  one,  is  a truth,  believed  alike,  by  the 
learned  and  the  unlearned.  For,  it  is  written  on  a 
leaf  which  is,  and  has  ever  been,  unfolded  to  the  eye 
of  all  mankind.  Hence,  the  doctrine  of  a Supreme 
Being,  is  at  once,  the  instruction  of  nature,  and  the 
tradition  from  the  fathers. 

In  perfect  coincidence  with  the  statement  now 
made,  it  may  be  observed,  that  the  Hindoos,  gener- 
ally, understand  that  there  is  a division  of  worship- 
pers into  two  classes.  The  one,  worship  the  uncre- 
ated God,  in  the  purity  of  his  own  existence,  without 

" See  Appendix  B. 


11 


qualities  and  forms.  The  other,  unable  to  raise  theit 
thoughts  to  that  elevation,  worship  him  in  a grosser 
manner,  by  the  intervention  of  finite  deities  and  ma- 
terial forms.  The  former,  by  austerity  and  contem- 
plation, have  disengaged  their  souls  from  the  influ- 
ence of  matter,  purified  them  from  the  defilements  of 
sin,  and  elevated  them  to  the  contemplation  of  the  di- 
vine essence.  The  latter,  still  entangled  by  matter, 
deluded  by  the  senses,  and  polluted  by  sin,  as  more 
befitting  their  present  condition,  apply  themselves  on 
principle,  and  with  a ready  mind,  to  the  idol  worship 
of  gods  resembling  themselves. 

In  proportion  as  a man  is  supposed  to  have  attain- 
ed to  the  worship  of  the  uncreated  and  immaterial 
Deitv,  he  is  venerated  as  having  imbibed  a portion 
of  divinity,  and  as  preparing,  for  the  ultimate  felicity 
of  being  absorbed  into  that  essence,  from  which  all 
creatures  have  proceeded.  Devotees,  who  profess 
to  aspire  after  the  spiritual  worship,  are  seen  about 
the  different  temples,  and  the  reverence  which  they 
receive,  is  a proof  of  the  belief  which  the  people  avow 
without  disguise,  that  their  own  worship,  is  suitable, 
only,  to  a sinful,  worldly,  and  imperfect  state. 

The  existence  of  a Supreme  God,  and  the  unfit- 
ness of  idolatry  to  rational  beings,  is  inculcated  in 
their  books.  Not  merely,  in  those  accessible  to  the 
learned  only,  but  in  those  popular  histories  of  their 
incarnate  deities,  intended  for  the  common  people. 
To  hear  these  chanted  and  expounded,  the  illiterate 
often  assemble,  evening  by  evening,  in  the  circle  of 
their  friends  and  neighbors,  or  in  crowded  congre- 
gations.* These  contain  declarations  on  the  being 
and  attributes  of  God,  from  which,  as  authorities 


* See  Appendix  C. 


12 


^xliich  they  admit,  the  Missionary  may  derive  argvi- 
ments,  like  Paul  from  the  Grecian  Poet,  to  confound 
his  idolatrous  hearers. 

In  the  opinion  of  the  Hindoos,  there  is  at  present, 
a moral  declension  in  the  universe,  preceded  by  a 
state  of  purity,  in  which,  under  the  guidance  of  holy 
beings,  the  true  God  was  worshipped  immediately 
by  his  creatures.  VV’'hen  I have  asked,  in  conversa- 
tion, Why  do  you  leave  the  worship  of  the  Great 
Supreme,  and  worship  the  workmanship  of  your  own 
hands  ? I have  received  the  reply,  “ This  is  the 
worship  of  the  sinful,  the  earthen  age.^  You  can 
expect  nothing  better  from  the  present  state.  In  the 
more  perfect  age,  which  preceded  ihe  moral  declen- 
sion of  the  world,  the  true  God  was  worshipped.  A 
less  perfect  worship  is  suited  to  the  present  imperfect 
condition  of  men.” 

An  opinion  prevails  among  them,  which,  however 
philosophic  it  may  seem,  is  entertained  by  all  classes 
— That  as  all  things  originate  in,  and  proceed  out  of 
God,  so,  to  him  in  the  final  consummation,  ail  things 
will  again  return.  Austerity,  contemplation,  devotion, 
and  the  subjugation  of  the  body,  restore  the  worship- 
per, by  their  own  efficacy,  to  the  essence  of  the  Eter- 
nal. The  greatest  part  of  mankind,  however,  by  a 
series  of  transmigrations,  come  to  that  reward  by  a 
circuitous  and  tedious  journey.  When  every  thing 
shall  have  been  prepared  for  this  final  consummation, 
there  will  exist,  neither  material  universe,  nor  gods, 
nor  men ; but  all  will  be  swallowed  up  in  the  great 
Supreme. 


^ See  Appendix  D.. 


is 


An  expressive  annual  ceremony,^  which  has  a re- 
ference to  this  event,  illustrates  the  general  doctrine, 
and  a description  of  it,  will  form  an  appropriate  close 
to  this  part  of  the  subject. 

It  is  annually,  the  potter’s  profitable  work,  to 
mould  gods  of  clay,  for  the  seemingly  inconsistent 
purposes — worship  and  destruction.  These  are  ex- 
posed for  sale.  Immense  numbers  arc  bought,  and 
carried,  each,  by  its  purchaser  to  his  home,  and  every 
house  becomes  a peculiar  temple  for  idol  worship, 
for  the  space  of  twelve  days,  during  which,  they  bow 
down  and  worship  these  gods  of  clay.  At  the  expi- 
ration of  that  period,  and  in  many  cases  in  a shorter 
time,  the  scene  changes,  and  the  gods,  who  have 
been  receiving  their  worship,  are  attired,  and  deco- 
rated, and  enshrined ; — not  to  continue  to  receive  the 
adoration  of  men,  but  as  preparatory  to  the  last  acts  of 
worship.  Like  rendering  those  funeral  honors — the 
last  tribute  of  respect  from  admiring  mortals,  which 
accompany  the  Hero,  as  he  descends  from  his  exal- 
tation to  the  narrow  hou^,  where  hia  body  is  to  moul- 
der like  another  man’s. 

Attired,  decorated,  and  enshrined,  on  this  day  of 
grand  funeral  ceremony  for  the  gods  of  this  world ; — 
from  every  house,  with  all  the  state  and  splendor  of 
which  each  one  is  capable,  a god  is  borne.  And 
you  behold,  through  every  street,  a march  of  deities 
amid  a din  of  noisy  instruments,  led  on  by  a multi- 
tude of  people,  who  are  advancing  to  buty  them  in 
the  sacred  water,  as  an  evident  testimony  to  the  uni- 
versal claims  of  the  Great  Supreme.  They  arc 


Sep  Appendix  B. 


14 


brought  to  the  margin  of  the  water,  where  a Brahmin 
assists  in  performing  the  last  act  of  worship,  and  then^ 
the  gods  of  clay  are  plunged  into  the  deep  water, 
where  they  are  left  to  dissolve  into  their  original 
dust. 

This  expressive  ceremony  seems  to  say,  “ They 
are  no  gods,  which  are  made  with  hands.  The  gods 
we  worship  are  frail  and  perishable;”  and  it  has 
been  represented  to  me,  as  pointing  to  the  dissolu- 
tion of  the  world,  when  there  shall  exist,  neither  ma- 
terial universe,  nor  gods,  nor  men.  In  the  opinion 
of  the  Hindoos,  the  uncreated  Brcfmh  is  unchangea- 
ble and  eternal.  When  creation  started  into  being, 
the  first  creatures  were  the  primeval  deities.  For 
these  there  are  local  habitations,  heavens,  where  they 
reside,  ministered  unto,  and  accompanied  by,  subor- 
dinate deities  and  ministering  servants.  By  the  in- 
carnation of  the  gods,  and  the  incarnation  of  the  in-' 
habitants  of  heaven  by  which  they  were  accompani- 
ed,  the  universe  has  become  filled  with  deities ; till, 
scarce  an  anim.al  exists,  which  has  not  been  inhabited 
by  superior  beings,  and  till,  as  I have  been  often  told, 
there  are  three  hundred  and  thirty  millions  oj gods. 
But  this  state  of  things,  is  not  to  be  eternal.  The 
universe,  with  all  v\  hich  it  contains,  without  the  ex- 
ception of  either  men,  or  gods,  is  to  undergo  a gen- 
eral wreck,  a final  dissolution,  and  all  existence  is  to 
be  swallowed  up,  in  the  Supreme.  This  event 
seems  to  be  typified  in  the  annual  ceremony  of  the 
Hindoos,  of  which  I have  now  given  a description, 
and  with  which,  I close  the  proof,  that  they  do  actu- 
ally believe^  in  an  eternal  and  omnipotent  God. 


15 


We  will  now  proceed  to  the  second  declaration  of 
the  Apostle, 

II.  That  they  have  abused  their  knowledge,  and, 
actuated  by  vain  imaginations,  and  a foolish  heart, 
have  fallen  into  the  grossest  idolatry. 

Reason  and  conscience  constitute  man  a religious 
being.  A sinful  heart  hath  turned  him  astray,  and 
set  him  at  variance  with  Go  J,  his  Maker.  But  his 
tebellion  is  not  open  and  direct.  Influenced  by  two 
contending  principles,  a sense  of  religion  and  the  love 
of  sin,  it  is  in  every  land,  and  in  every  age,  his  object 
to  comply  with  both  ; — to  satisfy  the  claims — to  se- 
cure the  present  and  future  favor  of  his  Maker  and 
his  Judge,  and  still  live  as  he  lists,  in  “the  lust  of 
the  flesh,  the  lust  of  the  eye,  and  the  pride  of  life.” 
Hence,  there  is  in  every  nation,  a propensity  to  false 
religion  ; to  that  religion  which,  lowering  the  claims 
of  God,  is  at  once  easy  to  man  and  meritorious  with 
Him. 

At  blank  atheism,  or  an  absolute  neglect  of  Him, 
whose  offspring  we  are,  and  whose  frown  vve  dread ; 
the  mind,  conscious  of  guilt,  starts  back  with  hor- 
ror ; but  is  soothed  and  quieted  by  the  formalities  of 
religious  worship. 

These  observations  suggest  the  cause  of  the  pro- 
pensity of  the  human  mind  to  idolatry: — the  cause 
why  men  do  “ not  like  to  retain  God  in  their  knowl- 
edge.” In  considering  the  idolatry  of  the  Hindoos, 
we  should  keep  the  cause  of  it  in  mind,  that  we  may 
■follow  the  Apostle,  in  the  melancholy  inference,  that 
y they  are  without  excuse.” 

As  we  proceed  under  the  present  head  ofdis-. 


16 


cburse,  it  will  appear,  that  the  Hindoos  are  without 
excuse,  not  because  they  are  irreligious  ; for  they  are 
abundantly  religious,  and  it  is  their  abundance  of  re- 
ligion, of  which  I am  now  to  give  an  account,  after 
the  manner  of  the  Apostle,  as  a proof  that  they  are 
without  excuse. 

Observe  then,  first,  though  they  hno’iu  God,  they 
glorify  him  not  as  God,  neither  are  thankful.  In- 
tending  to  ascribe  to  Him  perfection,  both  natural 
and  moral,  they  represent  him,  as  not  only  eter- 
nal, unchangeable  and  omnipotent,  but  as  without 
passions,  without  sensation,  without  desires,  without 

happiness A description  of  the  divine  essence, 

which,  if  it  be  intelligible,  deprives  him  of  the  glory 
which  he  possesses,  as  the  fountain  of  love,  and  infi- 
nitely happy  in  its  eternal  exercise. 

In  conformity  to  these  ideas  of  his  essence,  they 
consider  him  as  having  no  direct  concern  in  the  act 
of  creation,  or  in  the  preservation  and  government  of 
the  world.*  The  power  of  the  Supreme,  is  imagin- 
ed to  have  a distinct  existence,  and  is  represented  as 
his  wife.  By  that  divine  power,  tvas  the  origin  of 
creation.  First  of  all  is  Vishnoo,  lying  on  a many- 
headed serpent,  at  the  bottom  of  the  sea.  From  his 
body  grows  the  water-lilly,  which  terminates  on  the 
surface  of  the  sea  in  a flow'er,  and  on  that  flower 
grows  Bramha,  the  Creator  of  the  world.  From 
him  proceeds  creation,  tvhich  is  handed  over  to 
Vishnoo,  the  preserver  of  the  world.  The  Supreme 
Deity  from  whose  power  all  things  proceed,  lies,  in 
silence  and  inattention  to  its  concerns,  according  to 
his  essential  character ; without  qualities,  without 
action,  without  happiness,  or,  as  it  is  represented  by 

^ See  Appendix  F. 


17 


those  who  would  speak  more  philosophically,  Maia^ 
or  the  power  which  produced  a material  universe, 
has  enchained  the  Supreme  Spirit.  It  is  no  part  of 
my  object,  to  show  that  these  ideas  are  consistent 
with  any  rational  views  of  a Supreme  Being,  nor  any 
part  of  my  expectation,  to  render  them  perfectly  in- 
telligible. From  them  it  is  evident,  that  though 
they  know  God,  they  glorify  him  not  as  God,  nei- 
ther are  thankful  to  Him,  as  the  original  author  of  alf 
their  blessings. 

What ! when  unassisted  reason  has  read  from  the 
volume  of  nature,  that  there  is  an  eternal,  omnipotent 
and  unchangeable  God,  and  that  he  must  be  pure 
and  holy  ; is  it  rendering  to  him  the  glory  that  is  his 
due,  to  consider  him  as  inactive  in  creation,  as  absent 
from  the  system,  and  unconcerned  for  its  good? 
This,  is  to  acknowledge  his  existence,  but  disrobe 
him  of  his  glory.  This  is,  under  the  influence 
of  sin,  to  pervert  the  best  knowledge,  and  the  best 
gifts. 

With  these  views  of  the  Supreme  Being,  as  un- 
connected with  the  aflTairs  of  the  universe,  it  is  not 
strange  that  He  is  not  the  object  of  their  worship. 
Alienated  from  God  themselves,  they  are  disposed  to 
think  that  the  alienation  is  on  his  part ; and  as  if, 
while  they  are  at  a distance  from  him,  he  w^ere  at  a 
distance  from  them,  they  feel  at  full  liberty,  to  sink 
to  the  level  of  their  grovelling  minds.  The  conse- 
quence is,  that  no  service  is  paid  to  the  acknowledg- 
ed first  cause  and  last  end  of  all  things.  They  be- 
lieve in  one  only  God ; but  offer  him  no  prayers,  no 
praises,  no  thanksgivings  ; or,  in  language  suited  to 
their  notions,  all  men  are  bound  in  the  bondage  of 
3 


18 


matter,  so  that  they  cannot  comprehend  the  Supreme 
Intelligence.  I have  heard  them  say ; “ How  can 
we  worship  him?  How  can  we  conceive  of  him  who 
is  uncreated  and  eternal  ? How  can  we  fix  our  minds 
upon  him,  who  does  not  inhabit  place  ?” 

Such  is  their  treatment  of  the  Suprtme  Spirit. 
liking  to  retain  him  in  their  hiowledge,  they  have 
entirely  forsaken  the  eternal  God  : and,  as  might  be 
expected,  when  men  abuse  the  original  impression 
which  his  wwks  make  upon  their  minds,  they  have, 
in  the  language  of  the  text,  become  vain  in  their  ima% 
ginations,  and  their  foolish  heart  is  darkened : pro- 
fessing themselves  to  be  V)ise,  they  have  become  fools. 

There  are  a few,  who  profess  to  consider  their  re- 
ligion as  an  allegory,  and  to  understand  and  revere 
the  hidden  meaning.  Glorying  in  their  own  wis- 
dom, they  say,  that  the  common  religion  is  suited  to 
tlie  conceptions  and  feelings  of  the  ignorant  multi- 
tude. 

The  people  themselves,  as  has  been  already  hinted, 
think  it  suitable  to  the  present  age,  and  their  own 
condition.  Under  the  influence  of  a corrupt  and 
sensual  mind,  they  declare  it  impossible  to  worship 
the  Supreme  Spirit.  Instead  of  Him,  they  prefer 
created  gods — gods  who  are  frail,  changeable  and 
sinful. 

Heathen  ! your  foolish  heart  is  darkened.  It  is 
not  beyond  your  power,  to  bow  down  with  humble 
adoration  before  Him,  whose  power,  whose  pres- 
ence, and  whose  goodness,  are  discovered  in  his 
works.  A sinful  heart  hath  ui  fitted  you  f r his  wor- 
ship. Buried  in  sensuality,  your  mind  aspires  not  to 
the  admiration  and  worship  of  the  Author  and  Pre- 
server of  your  being.  Therefore  it  is,  that  knowing 


God  you  worship  him  not  as  God.  Therefore  have 
you  changed  the  glory  of  the  Incorruptible,  into  the 
detestable  similitudes  of  his  corruptible  creatures. 

The  idols  which  the  Hindoos  worship,  are  not 
considered  by  them  to  be  real  beings.  When  they 
come  from  the  artist’s  hands  they  are  considered  to 
be,  what  they  really  are  ; lifeless  images,  inanimate 
stocks.  Their  claims  to  adoration  are  not  founded, 
simply,  on  their  resemblance  to  their  patterns. 
“ You  tell  us,  said  a Hindoo  (as  I was  walking  with 
him  out  of  the  gate  of  one  of  the  temples)  that  the 
idols  we  worship  are  nothing  ; that  they  cannot  see 
‘With  their  eyes,  hear  with  their  ears,  or  walk  with 
their Jeet.  True,  the  image  is  only  stone  or  metal; 
but  it  must  be  consecrated,  Sir  ; the  Brahmin  must 
repeat  over  it  the  hallowed  verse,  before  it  becomes  a 
proper  object  of  worship.  Then  it  becomes  the 
place  of  the  god  whose  resemblance  it  bears,  his 
habitation,  his  chamber  of  audience,  where  he  ac- 
cepts our  worship,  and  becomes  sensibly  present  to 
us.” 

The  forms  of  the  idols  are  exceedingly  various  ; 
corresponding  to  those  imaginary  beings  which  they 
represent.  The  three  primeval  deities  are  in  the 
form  of  men ; and  of  these,  as  emblems  of  their  wis- 
dom and  power,  Bramha  has  four  heads,  and  Vish- 
noo  four  hands.  Thus  are  they  represented  in 
painting  and  in  bronze,  the  one,  sitting  on  his  mater- 
nal lilly,  and  the  other,  reposing  on  the  many-headed 
serpent,  who  participates  with  him  in  the  worship  of 
his  adorers. 

In  his  incarnations,  Vishnoo  sometimes  retained 
the  human  form.  In  the  first,  however,  he  became 
a fish,  to  recover  the  divine  books  which  had  been 


stolen  by  an  evil  being ; in  the  second  a tortoise,  fop 
a pedestal  in  churning  the  sea  of  milk ; in  the  third,  a 
boar,  to  raise  the  drowning  world  on  his  tusk,  apd  in 
the  fourth,  a Man-Lion,  to  destroy  the  enemy  of  gods 
and  men  and  to  prove  his  own  omnipresence. 

There  are  many  inferior  deities,  or  personages  con- 
r.ected  with  the  gods,  either  in  their  residence  in 
heaven,  or  their  incarnate  habitation  on  the  earth, 
whose  images  are  worshipped  both  as  household  dei- 
ties and  in  the  temples  of  the  gods.  Among  these 
may  be  found,  indeed,  birds,  and  beasts,  and  creeping 
things.  Here  is  Garuda,  the  porter  of  heaven  ; and 
though  descended  of  human  parents,  a bird  produ- 
ced from  an  egg.  Here  is  Hanumunt,  a-  monkey — 
a kind  of  heavenly  incarnation,  who  accompanied  the 
divine  Rama,  while  he  was  on  earth  ; chastising  his 
enemies  by  his  tail,  which  by  divine  power,  he  was 
able  miraculously  to  elongate.  Here  is  Gunputtee, 
the  god  of  wisdom,  having  a human  body  and  an  el- 
ephant’s head.  The  first  head  having  been  cut  oft' in 
some  heavenly  altercation,  this  was  taken,  as  the  first 
at  hand,  to  supply  its  place.  And  here,  too, 
standing  before  the  temple  of  this  majestic  deity, 
who  receives  more  direct  worslnp  than  any  other 
god,  as  though  reason  had  run  mad,  is  the  insignifi. 
cant  rat ; — the  animal  who  conveys  his  carcase  from, 
place  to  place.  ^ 

Besides  these,  which  are  most  of  them  commonly 
seen  as  objects  of  worship,  time  would  fail  to  men- 
tion the  difierent  kinds  of  beings  which  are  venerat- 
ed,  as  connected  with  divinity. 

The  habitations  of  the  gods  are  material,  and  con- 
nected with  them  are  door  keepers,  musicians  and 


* See  Appendix  G. 


dancing  gliis,  all  of  which  are  subjects  of  story  and 
receive  a degree  of  veneration.  I'here  are  also  evil 
beings;  a kind  of  gods  of  destruction,  who  receive 
either  a uniform,  or  periodical  worship.  Some  of 
these  are  so  peculiar  as  to  beggar  all  description,  be- 
ing unlike  any  thing  that  we  conceive  either  in  heaven 
or  on  earth. 

In  describing  the  vanities  W'hich  the  Hindoos  wor- 
ship, I have  been  obliged  to  omit,  as  unsuitable  to  be 
mentioned  in  this  place,  and  indeed  in  any  other 
place,  one  of  the  most  common  and  venerated  of  the 
idols  which  fill  their  temples  and  receive  their  hom- 
age. 

That  the  gods  of  the  Hindoos  are  like  to  “ men, 
and  birds,  and  fourfooted  beasts,  and  creeping 
things,”  is  not  their  only,  or  their  greatest  reproach. 
Their  characters  are  as  trivial  and  base,  as  their  forms 
are  low  and  degraded.  They  are  like  men,  in  their 
passions  and  feelings,  and  the  places  where  they  re- 
side are  filled  with  folly,  disorder  and  contention. 

Their  earliest  history  discovers  their  imperfec- 
tions. Bramha,  the  creator  of  the  w'orld,  was  so 
puffed  up  with  this  honor  as  to  begin  to  defame  his 
superior  divinity.  On  that  account  he  immediately 
lost  one  of  his  five  heads,  and  was  forever  after  deni- 
ed the  privilege  of  being  worshipped.  Of  the  other 
primeval  deities  and  their  wives,  stories,  implying 
that  they  are  subject  to  every  bad  passion  and  every 
hurtful  lust,  are  abundant.  The  history  of  the  trans- 
actions of  all  those  beings,  w'ho  constitute  those 
motly  communities  which  inhabit  the  fabulous  resi- 
dences of  the  gods,  is  as  corrupt  and  base,  as  can  be 
furnished  from  the  annals  of  men.  Pride  and  selfish- 
ness, jealousy  and  anger,  party  and  lust,  pervade  the 


^2 


very  heavens  where  they  dwell,  and  from  them  follow, 
even  in  those  elevated  regions,  the  natural  consequen- 
ces which  in  our  world  flow  from  the  flesh,  viz. 

•works  of  the  flesh  which  are  thesc^  Adultery,  unclean- 
ness, laschiousness,  hatred,  •oariance^  emulations^ 
wrath,  strife,  eiroyings  and  murders. 

In  becoming  incarnate,  it  is  believed  by  the  Hin- 
doos, that  the  gods  regarded  the  happiness  of  the 
world.  Though  it  is  evident  from  their  history,  that 
in  some  sort,  they  pursued  and  finally  accomplished 
this  object,  still,  their  history  represents  them  as  full 
of  the  follies,  and  sins  of  men.  The  venerated 
Krishna,  from  his  earliest  childhood,  was  a cunning 
thief,  and  as  he  grew  to  manhood,  evinced  that  he 
possessed  the  faults  of  men  united  with  the  power  of 
God.  Ho\v  unlike  that  blessed  incarnation — that 
Immanuel,  God  with  us,  whom  we  adore.  He  be- 
came man  and  n as  tempted  in  all  points  like  as  we 
are,  yet  without  sin  ; and  in  his  life  left  an  example, 
which,  whoever  imitates,  becomes  a blessing  to  man- 
kind and  acceptable  to  his  maker.  ^ 

I hope  by  this  time  you  have  some  idea  of  the  idols 
which  the  Hindoos  worship.  They  are  inanimate 
stocks  ; resemblances  of  beings  which  exist  only  in 
the  vain  imaginations  of  sinful  men  : and  like  the  er- 
ring creatures  which  pay  them  worship,  are  incon- 
sisfent  and  sinful  in  their  conduct  and  character. 

These  are  the  objects  of  the  adoration  of  the  Hin- 
doos ; and  bowing  before  them  “ they  change  the 
glory  of  the  incorruptible  God,  into  an  image  made 
like  to  corruptible  man,  and  birds,  and  four-footed 
beasts,  and  creeping  things  or  in  the  Apostle’s 
words  in  one  of  the  verses  following,  “ They  have 


* See  Appendix  H. 


25 


changed  the  truth  of  God  into  a lie,  and  worshipped 
and  served  the  creature  more  than  the  Creator,  who 
is  blessed  forever.” 

The  Hindoo  daily  sees  the  sun  breaking  forth  in 
his  glory  and  rejoicing  “ as  a strong  man  to  run  a 
race.”  By  his  light  he  sees  the  wonders  of  nature, 
and  the  provision  which  Providence  continually  has 
in  readiness  for  man  and  beast.  And  night  by  night, 
liaving  refreshed  nature,  and  enlightened  man,  he 
sees  him  descending  from  his  sight  persuaded  that 
he  will  return  again.  He  sees  it,  and  feels  in  his 
mind  the  impression  that  there  is  an  eternal,  omnipo- 
tent, and  incorruptible  God.  A truth  which,  though 
he  believes,  he  willingly  changes  into  a lie.  The 
slave  of  a sensual  mind,  as  though  he  were  a very 
beast,  he  neglects  the  Incorruptible,  and  degrades  his 
mind  and  prostrates  his  body  in  the  worship  of  cor- 
ruption. 

Enter  now  with  me  into  the  enclosure  of  a Hindoo 
temple  and  observe  the  worship  of  the  people.  With- 
in it,  there  are  various  apartments  for  gods  of  differ- 
ent shapes  and  names  : not  in  which  the  people  as- 
semble to  pay  a united  service,  but  where  each  as  an 
individual,  pays  his  service  for  himself  alone. 

Mark,  as  you  enter  the  enclosure,  the  clanger  of 
cymbals,  the  tumult  of  noisy  singers,  the  din  of  ring- 
ing bells,  and  a crowd  of  busy  people  passing  and  re- 
passing. On  one  side,  is  a Brahmin  chanting  and 
explaining  to  half  a dozen  hearers  the  sacred  books. 
On  another,  a company  of  asceticks  besmeared  with 
ashes,  singing  loud  songs  of  praise ; while  the  people 
are  hurrying  in  tlie  midst  of  conversation  and  laugh- 


ter,  to  and  from  their  evening  worship.  Single  out 
now  a particular  person  and  observe  his  service.  He 
has  finished  the  business  of  the  day,  and  has  come, 
as  he  tells  you,  to  the  presence  of  his  gud  or  god- 
dess. See  him  as  he  draws  nigh,  having  in  his  hand 
an  offering  of  cocoa-nuts,  and  rice,  and  flowers.  Soon 
as  he  secs  the  image,  he  makes  his  salutation.  He 
breaks  the  cocoa-nut  upon  the  head  of  the  animal  on 
which  his  divinity  is  supposed  to  ride.  He  rings  the 
bell  which  hangs  over  the  entrance,  that  he  may  be 
sure  of  tlie  attention  of  his  god.  He  enters  into  his 
presence,  bows  before  him,  presents  his  offering, 
mutters  a few  words  of  praise  and  prayer,  and  then 
taking  a circuit  around  and  around  him,  as  the  last 
act  of  service,  he  returns,  having  satisfied  his  own 
conscience  and  in  his  own  opinion  pleased  his  deity. 

I meet  him  at  the  door,  and  ask,  how  can  you  thus 
forsake  the  Great  Supreme  whose  works  you  be- 
hold around  you  ? He  replies,  “ This  is  Hindoo’s 
way — These  customs  our  fathers  handed  down  to  us. 
My  religion  is  good  for  me  and  your  religion  good 
for  you.  I am  engaged  in  the  business  of  the  world 
and  in  making  provision  for  the  body.  How  can  I 
worship  the  great  God.  I must  have  a friend  to  in- 
troduce me  to  the  magistrate,  much  more  to  God.” 
Ah,  poor  deluded  Hindoo!  And  can  the  worship 
of  this  misshapen  image,  give  you  a better  access,  than 
simply  to  bow  your  heart  with  humble  adoration 
and  praise  to  God  your  Maker  ? 

Such  are  the  gods  of  the  Hindoo,  and  such  the 
manner  of  his  vtwship.  To  him  to  be  religious  is  a 
business  of  ceremony  only ; not  to  yield  tlie  service 


25 


of  his  heart,  not  to  be  pure,  and  benevolent,  and  - 
meek.  Such  a service  would  condemn  the  gods  he 
worships.  A system  of  useless  ceremonies,  which 
mingles  with  all  the  concerns  of  life,  has  usurped  its 
place.  By  attention  to  this,  the  Hindoo  secures  the 
favor  of  the  gods  who  influence  his  destinies,  and 
proceeds  on,  as  he  thinks,  step  by  step,  towards  that 
Supreme  Being,  whom  he  refuses  to  worship.  The 
practices  of  his  religion  are  sometimes  grossly  sinful, 
but  not  on  that  account  less  meritorious.  And  if 
they  are  not  all  so,  they  still  leave  the  worshipper  at 
liberty  to  be  actuated  by  sinful  feelings,  and  to  pur- 
sue vicious  conduct.  Even  those  who  are  profes- 
sedly devoted  to  sanctity,  seek  it  not  by  right  feel- 
ings and  virtuous  conduct,  but  by  a separation  from 
tire  concerns  of  the  world,  by  useless  and  disgusting 
austerities,  by  voluntary  corporeal  sufferings,  and  by 
performing  tedious  tasks.*  These  avail  greatly  with 
the  gods,  and  according  to  the  legends  of  the  Hin- 
doos, often  to  the  basest  purposes.  Stories  are 
abundant  of  devout  persons  having  attained  such  a 
degree  of  holiness  and  influence  with  the  gods,  as  to 
have  obtained  an  unlimited  privilege  of  gratifying  the 
most  wicked  dispositions.! 

We  have  now  surveyed  the  idols  of  the  Hindoos, 
and  the  worship  that  is  paid  them.  To  finish  the 
picture  of  their  superstitions,  let  me  direct  your  at- 
tention to  the  reverence  they  pay  to  the  objects  of 
nature,  and  to  living  creatures  on  the  earth. 

The  sun  is  considered  as  a deity ; and  the  moon, 

^ See  Appendix  I.  f See  Appendix  K. 

4 


26 


who,  in  her  monthly  returns  to  remove  the  darkness 
of  the  night,  calls  cut  the  population  of  the  country, 
to  watch  her  first  appearance  and  make  their  salu- 
tations. Trees,  and  shrubs,  and  flowers,  and  ani- 
mals of  various  kinds  are  sacred  to  different  deities, 
and  become  themselves  objects  of  adoration.  Espe- 
cially every  cow  is  sacred ; and  to  kill  one,  is  a crime 
next  in  order  to  the  murder  of  a Brahmin.  It  is  an 
act  of  high  merit,  to  turn  out  a bullock  as  the  com- 
mon property,  to  rove  the  streets  and  fatten  on  the 
daily  offerings  of  the  people.  Bullocks  and  cows 
are  objects  of  constant  reverence.  I have  frequently 
seen  people,  as  they  pass  them  in  the  street,  paying 
them  their  salutations.  Even  snakes  are  not  neg- 
lected. On  an  annual  day  they  receive  the  offerings 
of  the  people,  in  lieu  of  a fabled  serpent  to  whom 
that  day  is  appropriated  for  w orship.* 

Nor  are  men  excluded  from  a privilege  to  which 
mere  animals  are  admitted.  The  Brahmins  are 
gods,  and  in  a more  special  sense  a religious  disciple 
denominates  his  instructor  his  god.  Religious  de- 
votees, to  the  people  at  large,  are  very  common  ob- 
jects of  religious  reverence.  They  throng  every 
temple,  and  are  even  besought  by  the  people,  as 
though  they  could  influence  the  destinies  and  relieve 
the  wants  of  men.  See  that  man ! his  nakedness 
uncovered,  or  scarcely  covered ; his  swarthy  body 
whitened  with  ashes  overspread  ; his  nails  growm  to 
the  length  of  claws ; his  black  hair,  become  pale  and  fil- 
thy by  long  neglect,  clotted  and  entwined  in  frequent 
evolutions  round  his  head.  There  he  stands,  raking 


* See  Appendix  L. 


27 


his  little  fire ; sheltered  from  the  changes  of  the 
weather  and  the  damps  of  night,  by  a canopy  of  cloth. 

See  there  another ; already  in  consequence  of  his 
vow,  for  seven  years  he  has  held  his  left  arm  erect, 
till  the  joint  is  callous,  the  arm  withered,  and  the 
nails  growing  on  his  clinched  hand  cover  his  WTist. 
These  are  holy  men,  before  whom  the  Hindoo  bows 
with  reverence  and  homage  ; and  before  whom  he 
often  presents  his  request  in  the  time  of  his  extremi- 
ty, and  having  received  the  intimation  of  favor,  goes 
away  contented  and  happy.  ^ 

Let  this  complete  the  painful  illustration,  that  the 
Hindoo  has  become  ^ain  in  Im  imagination,  and  that 
his  foolish  heart  is  darkened. 

Were  you  told  that  the  cunning  adversary  to  the 
salvation  of  men,  had  made  it  his  special  business  to 
contrive  a system  at  variance  with  the  rights  of  Deity 
and  the  dictates  of  common  sense ; suited  equally  to 
debase  the  human  mind  and  to  please  it  when  it  is 
debased  ; and  finally,  suited  to  the  cultivation  of  sin- 
ful passions,  and  to  encourage  the  practise  of  sin, 
w’ould  you  not  at  once  exclaim,  Behold  among  the 
Hindoos  the  complete  accomplishment  of  his  v\-icked 
purpose  ! This  is  the  system  which  the  Hindoo  loves. 
On  this  system  he  is  willing  to  be  religious  ; and  be- 
ing so,  he  is  without  excuse.  Let  us  sum  up,  in 
application  to  the  present  case,  the  reasoning  of  the 
Apostle.  In  his  w'orks  God  has  revealed  his  char- 
acter to  men.  In  that  revelation  to  reasonable  be- 
ings, he  presents  his  claims  to  service  and  affection. 
The  Hindoo  has  not  altogether  excluded  its  light, 


* See  Appendix  M. 


28 


but  has  clianged  the  truth  of  God  into  a lie — the 
discovered  glory  of  the  incorruptible  God  into  an  im- 
age  made  like  to  his  corruptible  creatures.  Thus 
he  holds  the  truth  in  unrighteousness,  is  without  ex- 
cuse and  deservedly  the  subject  of  the  wrath  of  God. 

Such  were  the  sentiments  of  the  great  Apostle  to 
the  Gentiles  ; which,  in  connection  with  his  adoring 
and  believing  views  of  the  infinite  merits  of  his  Sav- 
iour, caused  him  to  say,  “lam  not  ashamed  of  the 
gospel  of  Christ.”  Over  the  heathen  world,  lying 
in  all  its  wretchedness,  he  cast  his  compassionate  eye 
and  determined  to  give  them,  as  far  as  in  him  lay, 
the  blessings  of  that  gospel  in  which  he  gloried  as 
ihe  po%ver  of  God  unto  salvation.  With  a benevo- 
lence in  his  bosom  which  burned,  like  the  bush  of 
Moses,  without  consuming ; wnth  courage,  not  to  be 
daunted  by  the  prospect  of  danger,  or  overcome  by 
the  pressure  of  suifering ; and  accompanied  by  the 
power  of  the  Holy  Spirit,  he  pursued  his  work,  tri- 
umphing in  the  ancient  promise,  The  just  shall  live 
by  faith.  No  matter  what  his  country,  or  his  ances- 
tors, or  his  former  religion.  The  just  shall  live  by 
faith,  was  the  encouraging  promise  worthy  to  be 
carried  to  every  soul  of  man,  and  he  preached  it 
faithfully  and  successfully,  till  the  “ Gentiles  became 
obedient  in  word  and  deed,  through  mighty  signs 
and  wonders  by  the  power  of  the  Holy  Spirit.” 

My  hearers,  I have  not  spoken  on  the  superstitions 
of  the  Hindoos,  to  gratify  that  idle  curiosity  which 
gapes  for  novelty,  while  personal  duties  are  un- 
thought of ; but  tvith  a design  of  leading  you  to  a 
practical  improvement  of  what  you  have  been  told  : 
— of  pressing  you  as  believers  in  the  efficacy  of  the 


20 


gospel  for  the  salvation  of  men  of  every  nation,  to 
adopt  the  practical  conclusion  of  the  Apostle  Paul, 
“ I am  debtor  both  to  the  Greeks  and  to  the  Barbari- 
ans, both  to  the  wise  and  to  the  unwise.  ” Is  it  possi- 
ble that  it  can  have  suggested  Itself  to  a single  chris- 
tian  hearer,  that  if  the  heathen  are  already  in  the  pos- 
session  of  so  much  light  as  has  been  represented, 
they  stand  in  no  pressing  need  of  the  gospel  of 
Christ  ? and  therefore,  that  the  obligations  of  Chris- 
tians to  send  it  to  them,  are  neither  indispensable  nor 
important  ? — God  forbid  that  I should  depress  that 
hallowed  zeal  which  burns  in  tlie  hearts  of  many,  or, 
by  unguarded  expressions,  check  that  pious  liberali- 
ty which  is  ready  to  make  an  offering,  only,  to  the 
needy.  I would  bear  an  unequivocal  testimony. 
TAe  heathen  do  stand  in  pre&sing  need  of  the  gospel  of 
Christ,  and  the  obligations  of  Christians  to  send  it  to 
them,  are  indispensable,  and  infinitely  important. 

The  heathen  stand  in  pressing  need  of  the  gospel 
of  Christ  : — 

Because  it  reveals  the  character  of  God  more  fully 
and  clearly  than  the  light  of  nature. 

Because  tliey  have  abused  that  light,  and  fallen 
into  the  grossest  idolatry. 

Because  the  gospel  alone  declares  to  men  the 
means  of  pardon  which  their  offended  sovereign  has 
provided. 

And  lastly,  because  the  gospel  is  tlie  dispensation 
of  the  Spirit — the  power  of  God  unto  sahation. 

Had  the  heathen  improved,  as  they  ought,  the 
light  they  enjoy ; — did  they  discover  fully,  and  clear- 
ly, whatever  of  the  divine  perfections  is  displayed  in 
the  works  of  God  ; would  you  withhold  from  them 


30 


the  happiness  of  seeing  the  more  clear  and  full  disr 
plays  of  wisdom,  power,  and  goodness,  which  you 
have  seen  yourself,  with  indescribable  »atisfaction, 
in  his  word  ? The  heavens  and  the  earth,  with  all 
that  they  exhibit  to  the  admiring  eye  of  man,  and  the 
manifest  works  of  his  providence  unfold  his  charac- 
ter, and  speak  his  praise.  But,  the  history  of  his 
dealings  with  mankind,  in  filling  them  with  good  and 
yet  punishing  idolatry  and  wickedness  ; his  utter 
destruction  of  the  nations  that  called  not  upon  his 
name  ; his  acts  of  judgment,  long-suffering,  and 
faithfulness,  towards  the  children  of  Israel ; his  pure 
and  perfect  laws,  branching  out  in  orderlj'^  and  beau- 
tiful ramifications  from  the  great  law  of  love;  the 
penalty  annexed  to  their  violation  ; and  most  of  all, 
the  united  display  of  undeviating  justice  and  abun- 
dant grace,  in  sending  his  beloved  Son  to  die  for  the 
rebellious  ; — these  shed  new  light  upon  the  discove- 
ries of  nature,  reveal  what  was  unknown  before,  and 
give  an  indescribable  exaltation  and  glory  to  Him, 
W'hom  nature  of  herself  declares  to  be  supremely  glo- 
rious. These  present  to  mankind  new  claims  of  love 
and  homage,  and  a new  source  of  happiness  exceed- 
ed, only,  by  the  revelations  concerning  God,  which 
shall  be  made  in  eternity,  to  spirits  purified  from  sin  ; 
’Vi hen  that  which  is  perfect  is  come.,  and  that  which  is 
in  part  shall  be  done  away. 

But  the  heathen  have  not  improved  the  light  they 
enjoy,  but  have  fallen  into  the  grossest  idolatry.  And 
will  the  Christian,  whose  claim  to  that  name,  con- 
sists, not  in  the  improvement  of  the  bright  light  of 
revelation,  but  in  penitence  for  misimproved  knowl- 
edge and  abused  mercy,  wdll  he  withhold  from  the 


heathen  the  gospel,  because  they  have  abused  the 
light  of  nature  ? 

But,  it  is  not  merely  the  correction  of  mistaken 
views,  and  the  most  delightful  exhibitions  of  the  di- 
vine perfections  and  conduct,  that  the  gospel  offers 
to  the  heathen.  It  is  the  T)oice  of  mercy  to  the  sin- 
ner;— shedding  upon  the  darkness  of  death  the  light 
of  hope,  by  which  he  looks  without  dismay  to  the 
tribunal  of  Him  who  cleareth  not  the  guilty.  It  re- 
veals the  son  of  God  clothed  in  human  flesh, — dying 
that  man  may  live, — rising  from  the  dead,  and  as- 
cending on  high  to  plead  in  man's  behalf  before  the 
throne  of  justice,  with  the  infinite  merits  of  Jehovah, 
and  with  all  the  kindness  of  an  elder  brother.  It  does 
more.  Wherever  it  is  preached,  it  is  the  power  of 
God  unto  sahationy  to  e’oery  one  that  beliei^eth.  The 
energy  of  the  Holy  Spirit  accompanies  it,  raising  the 
soul  from  death,  and  binding  it  to  Him  who  triumph^ 
ed  over  deaths  and  lives  forever. 

For  this  message  of  peace — for  this  power  unto 
salvation,  the  condition  of  the  heathen  loudly  calls. 

The  scriptures  condemn  idolatry  as  a peculiarly 
aggravated  crime,  and  spare  not  threatenings  to 
those  who  have  incurred  its  guilt.  I do  not  say 
that  it,  inevitably,  condemns  all  who  live  and  die 
amid  the  darkness  of  pagan  lands.  I dare  not  deny 
the  possibility,  nor  am  I unwilling  to  indulge  the 
hope,  that  from  the  midst  of  that  darkness,  there  may 
be  some,  redeemed  by  a Saviour  they  have  never 
known,  and  sanctified  by  a sovereign  Spirit,  who, 
having  served  the  true  God  as  he  is  seen  in  his 
works,  will  be  happy  in  his  eternal  favor. 


32 


But,  i\\jAidolatorSt  those  who  knowing  God  glorify 
him  not  as  God,  cannot  be  saved  in  their  idolatry,  and 
that  generally  speaking  the  members  of  idolatrous 
nations  are  idolators,  seems  plain  beyond  a doubt. 
I'o  believe  otherwise,  would  be  to  be  charitable  be- 
5’ond  what  is  written.  The  bible  does  not  teach  us, 
that  the  light  of  nature,  is  th£  power  oj  God  unto  saU 
•cation.  It  teaches  us,  rather,  that  God  reserved  the 
agency  of  his  Spirit,  in  recovering  men  to  his  moral 
image,  and  in  fitting  them  to  dwell  in  his  presence, 
to  grace  the  offers  of  salvation  by  the  Son  of  his 
love. 

Do  not  the  heathen  stand  in  pressing  need  of  the 
gospel  of  Christ  ? I have  endeavored  to  present  before 
you  the  religion  of  the  Hindoos  ; a religion,  which, 
base  as  it  is,  is  practised  by  ten  times  the  number  of 
people  in  the  United  States.  Its  ceremonies,  and  the 
worship  of  its  idol  gods,  engross  their  minds,  even 
from  lisping  infancy  to  hoary  age.  The  old  man,  al- 
ready broken  by  the  weight  of  years,  takes  up  his  ac- 
-customed  song,  which  he  remembers  while  his  mind 
decays  ; and  clapping  gently  his  withered  hands,  he 
tunes  his  trembling  voice  to  the  tinkling  of  the  chains 
around  his  ancles,  and  chants  to  his  little  grandson 
his  first  lesson  of  idolatry  ; who  learns  to  chime  with 
his  voice  in  the  praises  of  his  god.  One  generation 
passeth,  and  another  generation  cometh,  to  receive  the 
legacy  of  idolatry, — to  grope  in  its  darkness, — to  be 
beguiled  by  its  formalities,  and  to  sink  under  its  aw- 
ful guilt. 

Having,  then,  in  our  hands  a gospel  fitted  to  en- 
lighten them,  to  restore  them  to  the  image  of  their 


Maker,  to  lead  them  to  his  worship,  to  comfort  them 
in  life  and  death,  and  make  them  infinitely  and  eter- 
nally happy ; are  we  not  their  debtors  ? 

Yes,  we  are  debtors.  The  gift  of  the  gospel  to 
us,  as  well  as  to  the  Apostle,  ^vas  for  a twofold  pur- 
pose : — that  we  might  secure  its  blessings  for  our- 
sehes,  and  that  we  might  hand  it  on  to  our  neighbor. 
So  long  as  we  retain  it,  we  are  like  that  felonious 
son,  who  retains  the  estate  given  by  the  father  to  his 
family,  and  leaves  his  brothers  and  sisters  to  poverty 
and  rags. 

We  are  debtors. — Chtistian,  it  is  not  a matter 
submitted  to  thy  choice^  vrhether  thou  wilt  contri- 
bute of  thy  substance  that  the  gospel  may  be  sent  to 
the  heathen ; and  if  thou  givest  largely,  thou  needest 
not  applaud  thy  generosity. 

It  is  not  a matter  submitted  to  the  choice  of  the 
ministers  of  Jesus,  whether  they  will  be  to  the  hea- 
then, messengers  of  glad  tidings.  Though  labori- 
ous, active,  and  enterprising  beyond  comparison,  the 
Apostle  applauded  not  himself  for  a gratuitous  ser- 
vice, but  says,  “ I am  debtor  both  to  the  Greeks  and 
to  the  Barbarians,  both  to  the  wise  and  to  the  un- 
wise.” 

My  hearers,  the  idolatry  of  the  heathen,  the  rea- 
sonings, resolutions  and  example  of  the  Apostle  are 
now  before  you.  And  can  any  thing  more  be  ne- 
cessary, to  awaken  interest,  to  excite  compassion,  or 
to  fix  your  determinations  ? Can  there  be  named  a 
work  more  capable  of  sweetening  the  labors  or  alle- 
viating the  sufferings,  which  are  the  inevitable  por- 
tion of  human  life,  than  that  of  making  the  gospel 
known  to  the  debased  and  perishing  heathen  ? While 
5 


34 


tlie  farmer  is  cultivating  the  soil,  or  the  mechanic 
fashioning  his  work,  he  may  cherish  the  animating 
thought,  that  he  is  not  only  providing,  as  he  ought, 
for  himself  and  those  whom  God  hath  given  him  in 
charge  ; but,  in  his  prayers  and  his  contributions,  is 
a co-worker  in  accomplishing  an  object,  as  momen- 
tous as  the  earth  can  possibly  witness, — the  turning 
of  idolatrous  nations  to  the  love  and  favor  of  God 
their  Maker. 

To  be  engaged  in  such  an  enterprise,  each  in  his 
proper  sphere — to  be  conscious  of  laboring,  accor- 
ding to  our  abilit)'",  for  such  results — to  cherish  the 
confident  belief  that  our  labor  shall  not  be  in  vain, 
but.  Combining  with  the  labors  of  others,  effectual,  in 
blessing  nations  like  the  stars  of  heaven  for  multitude : 
for  the  man  in  his  business,  for  the  female  in  her  fam- 
ily, and  even  for  the  child  that  serveth  God,  will  an- 
nihilate the  lesser  troubles  of  human  life,  and  shed 
the  oil  of  gladness  o’er  the  rest. 

Every  Christian,  who  embarks  in  the  glorious  en- 
terprize  of  converting  the  heathen,  may  at  once  ful- 
fil the  ordinary  duties  of  human  life,  and  be  a partak- 
er in  the  happiness  of  the  missionary,  who  having  left 
his  country,  and  embarked  on  an  enterprise  of  diffi- 
culty and  hazard,  rejoices  that  he  is  cultivating  a field 
grown  to  waste,  and  preparing  a harvest  from  barren 
ground.  Nay,  he  may  rejoice  like  the  Apostle  when 
he  said,  ‘'I  have  strived  to  preach  the  gospel  not 
where  Christ  was  named,  lest  I should  build  on  an- 
other  man’s  foundation.  But  as  it  is  written.  To 
whom  he  was  not  spoken  of  they  shall  see  : and  they 
that  have  not  heard  shall  understand.” 

At  what  time,  God  will  fulfil  this  promise  to  a par- 
ticular people,  and  more  especially,  when,  the  latter 


35 


day  glory  shall  break  in  all  its  splendor  on  the  world, 
it  is  neither  possible,  nor  necessary,  for  us  precisely 
to  determine.  But  it  is  proper  to  close  our  medita- 
tions on  the  darkness  of  the  heathen,  by  those  joyful 
anticipations  which  the  signs  of  the  times,  and  a gen- 
eral view  of  the  promises  of  God,  may  justly  awaken. 
It  is  right,  and  so  much  the  more,  as  we  see  that  day 
approaching,  to  take  up  with  exultation  and  joy  the 
song  of  D avid ; “ Amotig  the  gods  there  is  none  like  un- 
to thee,  0 Lord ; neither  are  there  any  ^ or ks  like  unto 
thy  works.  All  nations  whom  thou  hast  made  shall 
come  and  worship  before  thee.,  0 Lord ; and  shall 
glorify  thy  name.'" 

The  signs  of  the  times  may  well  encourage  the 
most  animating  hopes.  Already  it  begins  to  be 
adopted  as  a principle  of  Christian  practise,  that  it  is 
the  duty  of  Christians  in  their  several  spheres  to  do 
their  utmost  for  the  spread  of  the  gospel.  Already 
is  the  wonder  exhibited  to  an  admiring  world,  of  nu- 
merous associations  of  men,  of  different  countries, 
languages  and  habits,  connected  by  no  system  of 
combined  action,  still  liable  to  error  and  learning 
from  experience ; stedfastly  tending  towards  one 
great  object,  as  really  accomplishing  all  the  parts  of 
one  great  plan,  as  though  they  were  actuated  by  the 
mind  of  one  man.  Why  ? Doubtless  because  they 
are  influenced  by  one  spirit  to  pursue  the  plan,  and 
fulfil  the  momentous  design  of  one  infinite  mind. 
Already  has  this  moral  machine  been  so  long  in  mo- 
tion as  to  show  that  its  parts  are  properly  combined, 
and  the  stream  which  moves  it,  not  a temporary  cur- 
rent,  but  sufficient  and  exhaustless ; proceeding  from 


God,  and  destined  to  continue  its  impulse,  till  the 
earth  has  become  full  of  the  glory  of  the  Lord. 

Disgusted  with  the  idolatry  of  the  heathen,  mj 
mind  fixes  with  indescribable  satisfaction,  on  the 
prospect  of  a brighter  day. 

Let  that  gradual  progression  in  the  great  work 
continue,  which  has  been  witnessed  even  by  the 
young; — let  the  principles  of  Christian  action  con- 
tinue to  be  developed  and  adopted ; — let  the  Christian 
world  obey  the  impulse  they  have  received  : — obsta- 
cles may  still  obstruct,  discouragements  still  call  for 
submission,  patience  and  faith  : yet,  under  the  guid- 
ance and  blessing  of  that  providence,  whose  work  for 
thirty  )’^ears  past  excites  our  admiration  ; under  the 
influence  of  that  Spirit  w'hich  in  the  midst  of  opposi- 
tion has  wrought,  and  none  could  hinder ; is  it  too 
much  to  hope  for  a visible  and  near  approach  of  the 
latter  day  glory  before  the  youth  are  old  ? 

If  there  be  any  prospect  of  happiness  which  makes 
me  wash  to  live  to  old  age,  it  is  to  bear  a part  in  the 
work  of  God,  and  to  observe  the  progress  of  those 
events  by  which  He  may  be  ushering  in  that  blessed 
day  : and  having  seen,  at  least,  its  morning  bright- 
ening for  a perfect  day,  to  sink^into  the  grave,  saying 
like  aged  Simeon,  Lord,  nosu  lettest  thou  thy  ser- 
vant depart  in  peace,  for  mine  eyes  ha’oe  seen  thy  sal- 
’oationd'* 


APPENDIX 


(A.) 


The  Uindoos  believe  in  an  eternal  and  omnipotent  God. 


The  application  of  the  Apostle’s  words,  equally,  to  the  un- 
learned and  the  learned,  seemed  to  accord  with  their  most  ob- 
vious meaning,  and  to  correspond  to  those  addresses  to  the 
Heathen,  recorded  in  the  14th  and  17th  chapters  of  the  Acts, 
in  which  he  enforced  the  duties  which  men  owe  to  the  Supreme 
God,  not  as  though  he  were  making  a new  discovery,  but  ap- 
plying to  the  conscience  neglected  and  abused  knowledge.  It 
certainly  corresponds  with  the  case  of  the  Hindoos  as  it  ap- 
peared to  the  Author  in  the  course  of  a familiar  acquaintance. 
He  is  convinced  it  may  be  said,  in  the  forcible  language  of  the 
Apostle,  that  by  the  Hindoos,  the  invisible  things  of  God,  even 
his  eternal  power  and  God -bead,  are  clearly  seen. 

There  is,  undoubtedly,  a difference  between  the  statements 
of  philosophy,  and  the  faith  of  the  vulgar.  The  statements  of 
philosophy  are  more  clear  and  dignified  and  contain  sublime 
descriptions  of  the  Supreme  Being  ; though  they  evidently 
conform  to  those  popular  notions  by  which  philosophy  in  all 
its  movements  has  been  entrammelled.  The  faith  of  the  vul- 
gar rests  uj)on  their  imaginary  gods.  To  them  alone,  they 
look  for  protection  and  benefits ; and  thus  it  is,  that  at  first 
view',  their  idolatry  seems  to  conceal  every  testimony  of  a Su- 
preme Being. 

The  truth  is,  that  philosophy  is  better  than  philosophers, 
who,  I believe,  are  not  unfrequently  the  grossest  idolaters, 


38 


notwitlistanding  all  the  elevated  views,  which  their  reading  ha», 
afforded.  The  illiterate,  on  their  part,  sink  in  their  practice 
far  below  their  knowledge.  Concerning  both  it  may  be  said, 
knowing  God,  they  worship  him  not  as  God.  Not  those  who 
have  learned  philosophy  from  books,  but  those  who  are  willing 
to  practise  the  requisite  austerities  are  the  only  professed  wor- 
shippers of  the  Supreme  God.  As  to  the  rest,  whether  their 
understandings  are  more  or  less  cultivated  ^ind  enlarged,  they 
know  him,  but  neglect  him. 

The  similarity  between  the  philosophic  opinions  respecting 
God,  and  the  testimony  of  the  common  people,  will  be  seen  by 
the  following  extracts  and  statements,  which  will  at  the  same 
time  confirm  the  assertion  of  the  Author. 

“ In  the  Vedanti  Philosophy  (says  Lord  Teignmouth,  in  his 
life  of  Sir  William  Jones)  which  is  evidently  Platonic,  the  At- 
inighty,  known  by  the  mystical  and  incommunicable  appella- 
tion of  O’M  is  the  only  being;  and  all  others,  including 
Bramha,  Vishnu,  and  Mahesa,  are  only  the  creatures  of  idea 
or  perception  ; which  will  perish  in  the  general  annihilation, 
whilst  O’M  alone  survives  through  all  eternitv.” 

O •' 

This  assertion  is  confirmed  and  the  Pliilosophic  doctrine 
concerning  the  Supreme,  and  the  gods,  is  more  fully  explained 
in  the  following  extracts  from  the  Voog  Vashiesti,  a very  an- 
cient composition  in  Sanscrit  cited  by  his  Lordship. 

“The  instability  of  the  world  and  of  every  thing  contained  in  it  is 
certain  ; hence  it  will  one  day  happen,  that  the  evil  deities,  w'ho  are 
now  so  powerful,  shall  fall  into  annihilation,  and  the  Debtas  distin- 
guished by  the  title  of  Amrit,  or  immortal,  shall  perish.  The 
Berrahand,*  on  wdiich  all  nature  depends  for  existence,  shall  be 
broken,  and  not  a trace  remain  of  Bramha,  Vishnu,  or  Siva.  Time, 
having  annihilated  all,  shall  himself  perish. 

Bramha,  Vishnu,  and  Mahdeva,  notwithstanding  their  eraZled  dig- 
nity, fall  into  the  jaws  of  inexistence.” 

“ You  are  not  to  consider  Vishnu,  Bramha,  or  Mahdeva,  and  oth- 
er incorporate  beings,  as  the  deity,  although  they  have  each  the  de- 
nomination of  deva  or  divine  : these  are  all  created  ; whilst  the  Su- 
preme Being  is  -without  beginning  or  end,  unformed  and  uncreat- 
ed  worship  and  adore  him.” 


^ The  egg  of  the  world. 


50 


“ The  ivorship  which  is  paid  to  the  inferior  deities  and  the  repre- 
sentations of  them,  proceeds  from  this : mankind  in  general  are 
more  affected  by  appearances  than  realities ; the  former  they  com- 
prehend, but  the  latter  are  difficult  to  be  understood.  Hence  learn- 
ed tutors  first  place  figures  before  them,  tliat  their  minds  may  be 
composed,  and  conducted  by  degrees  to  the  essential  Unity  who 
survives  the  annihilation,  when  the  Debtas  and  all  created  existen- 
ces are  dissolved  and  absorbed  into  his  essence.” 

The  ideas  contained  in  these  extracts,  seem  to  be  the  basis 
of  those  notions  concerning  the  Supreme  Being,  and  the  gods, 
which  are  stated  in  the  sermon,  and  which  seem  to  be  equally 
entertained,  by  the  most  learned  Brahmins,  and  by  the  most 
illiterate  of  the  other  classes. 

The  philosophic  view  of  the  origin  of  creation,  and  of  its 
dependance  upon  the  Supreme  Being,  is  given  in  the  follow- 
ing beautiful  hymn  of  Sir  William  Jones.  It  is  addressed  to 
Narayena,  or  Vishnoo  lying  at  the  bottom  of  the  waters ; and 
except  that  in  some  parts,  it  seems  too  pure  and  elevated  for 
the  composition  of  one  destitute  of  revelation,  it  may  be  con- 
sidered as  the  song  of  the  most  enlightened  Hindoo  Philoso- 
pher. The  reader  may  observe  in  it  the  foundation  of  the  pop- 
ular fables,  to  which  he  is  referred  in  the  sermon,  and  more 
particularly  in  a part  of  this  Appendix,  and  on  which,  the 
mindsol  the  people  ordinarily"  rest. 

HYAm  TO  JVABAYEN^. 

Spirit  of  spirits,  who,  through  every  part 
Of  space  expanded  and  of  endless  time. 

Beyond  the  stretch  of  lab’ring  thought  sublime, 

Badst  uproar  into  beauteous  order  start, 

Before  Heaven  was,  thou  art : 

Ere  spheres  beneath  us  roll’d  or  spheres  above, 

Ere  earth  in  firmamental  ether  hung, 

Thou  sat’st  alone  ; till,  through  thy  mystic  love, 

Things  unexisting  to  existence  sprung. 

And  grateful  descant  sung. 

What  first  impell’d  thee  to  exert  thy  might  ? 

Goodness  unlimited.  What  glorious  light 
Thy  power  directed  ? Wisdom  without  bound. 

What  prov’d  it  first  ? Oh ! guide  my  fancy  right ; 


40 


Oh  ! rise  from  cumbrous  ground 
My  soul  in  rapture  drown’d, 

That  fearless  it  may  soar  on  wings  of  fire  ; 

For  Thou,  who  only  know’st,  Thou  only  can’st  inspire; 

Wrapt  in  eternal  solitary  shade, 

Th’  impenetrable  gloom  of  light  intense, 
Impervious,  inaccessible,  immense. 

Ere  spirits  were  infus’d  or  forms  display’d, 

Brehji  his  own  mind  survey’d. 

As  mortal  eyes  (thus  finite  we  compare 
With  infinite)  in  smoothest  mirrors  gaze  : 

Swift,  at  his  look,  a shape  supremely  fair 
Leap’d  into  being  with  a boundless  blaze, 

That  fifty  suns  might  daze. 

Primeval  Mata  was  the  Goddess  nam’d, 

"Who  to  her  sire,  witli  love  divine  inflam’d, 

A casket  gave  with  rich  ideas  fill’d 
From  wliich  this  gorgeous  Universe  he  fram’d  j 
For,  when  th’  Almighty  will’d 
Unnumber’d  worlds  to  build. 

From  Unity  diversified  he  .sprang, 

Wiiile  gay  Creation  laugh’d  and  procreant  Nature  rang- 

First  an  all-potent  all-pervading  sound 
Bade  flow  the  waters— and  the  waters  flow’d. 
Exulting  in  their  measureless  abode. 

Diffusive,  midtitudinous,  profound, 

Above,  beneath,  around ; 

Then  o’er  the  vast  expanse  primordial  wind 
Breath’d  gently  till  a lucid  bubble  rose, 

Which  grew  in  perfect  shape  an  Egg  refin’d  : 
Created  substance  no  such  lustre  shoivs, 

Earth  no  such  beauty  knows. 

Above  the  warring  waves  it  danc’d  elate. 

Till  from  its  bursting  shell  with  lovely  state 
A fomi  cerulean  flutter’d  o’er  the  deep 
Brightest  of  beings,  greatest  of  the  great  j 
Wlio  not  as  mortals  steep 
Their  e5'cs  in  dewy  sleep, 

But  heavenly-pensive  on  the  Lotos*  lay, 

That  blossomed  at  his  touch  and  shed  a golden  rav 

Hail,  primal  blossom  ! hail  empyreal  gem ! 

Kemel,*  or  Pedma,*  or  whate’er  high  name 

* Different  names  for  the  Water-lily- 


41 


Delight  thee,  say,  what  four  form’d  Godhead  eaaie, 

Witli  graceful  stole  and  beamy  diadem, 

Forth  from  th)'  verdant  stem  ? 

Full  gifted  Bremha  ! Wrapt  in  solemn  thought 
He  stood,  and  round  his  eyes  fire-darting  threw. 

But,  whilst  his  viewless  origin  he  sought, 

One  plain  he  saw  of  living  waters  blue, 

Their  spring  nor  saw  nor  knew. 

Then,  in  his  parent  stalk  again  retir’d, 

With  restless  pain  for  ages  he  inquir’d 

What  were  his  powers,  by  whom,  and  why  conferr’d : 

With  doubts  perplex’d,  with  keen  impatience  fir’d. 

He  rose  and  rising  heard 

Th’  unknown  all-knowing  Word, 

Bremha  ! no  more  in  vain  research  persist : 

My  veil  thou  canst  not  move — Go  ; bid  all  worlds  exist. 

Hail,  self-existent,  in  celestial  speech 
Narayex,  from  tliy  watry  cradle  nam’d: 

Or  Vexamaly  may  I sing  unblam’d, 

With  flow’ry  braids,  that  to  thy  sandals  reach, 

Whose  beauties  who  can  teach  ? 

Or  high  Peitamber  clad  in  yellow  robes 
Than  sunbeams  brighter  in  meridian  glow. 

That  weave  their  heaven-spim  light  o’er  circling  globes  ? 
Unwearied,  lotos-eyed,  with  dreadful  bow. 

Dire  Evil’s  constant  foe  ! 

Great  Pedmaxabha,*  o’er  thy  cherish’d  world 
The  pointed  Checra,\  by  thy  fingers  whirl’d. 

Fierce  Kytaeh  shall  destroy  and  MEDHct  grin, 

To  black  despair  and  deep  destruction  hurl’d. 

Such  views  my  senses  dim. 

My  eyes  in  darkness  swim : 

What  eye  can  bear  thy  blaze,  what  utt’rance  tell 
Thy  deeds  wth  silver  trump  or  many  wreathed  shell  ? 

Omniscient  spirit,  whose  all-ruling  pow’r 
Bids  from  each  sense  bright  emanations  beam ; 

Glows  in  tile  rain-bow,  sparkles  in  the  stream, 

*Venamaty,  veith  necklaces  of  flowers,  Peitamber,  ‘ dad  in  yeUots 
robes, ^ and  Pedmanabha,  the  icaier-lUy  springing  from  his  navel,  are 
all  names  of  Vishnoo. 
t A circular  weapon  peculiar  to  Vishnoo. 
j Evil  spirits  feigned  to  have  sprung  from  the  ears  of  Vishnoo. 

6 


42 


Smiles  in  the  bud,  and  glistens  in  the  flow’f 
That  crowns  each  vernal  bow’r, 

Sighs  in  the  gale,  and-warblen  in  the  throat 
Of  ev’ry  bird  that  hails  the  bloomy  spring. 

Or  tells  his  love  in  many  a liquid  note, 

'Wliilst  envious  artists  touch  the  rival  string. 

Till  rocks  and  forests  ring  ; 

Breathes  in  rich  fragrance  from  the  sandal  grove, 

Or  where  the  precious  muskdeer  playful  rove : 

In  dulcet  juice  from  clusl’ring  fruit  distils. 

And  burns  salubrious  in  the  tasteful  clove  : 

Soft  banks  and  verd’rous  hills 
Thy  present  influence  fills  ; 

In  air,  in  floods,  in  caverns,  woods,  and  plains, 

Thy  will  inspirits  all,  thy  sovereign  Mata  reigns. 

Blue  crystal  vault,  and  elementalfires. 

That  in  th’  ethereal  fluid  blaze  and  breathe  ; 

Thou,  tossing  main,  whose  snaky  branches  wreathe 
This  pensil  orb  with  intertwisting  gyres  ; 

Mountains,  whose  radiant  spires 
Presumptuous  rear  their  summits  to  the  skies. 

And  blend  their  emerald  hue  with  sapphire  light ; 

Smooth  meads  and  lawns,  that  glow  with  varying  dyes 
Of  dew-bespangled  leaves  and  blossoms  bright, 

Hence  ! vanish  from  my  sight : 

Delusive  pictures ! unsubstantial  shows 
My  soul  absorbed  One  only  Being  knows, 

Of  all  perceptions  One  abundant  source, 

Whence  ev’ry  object  ev’ry  moment  flows: 

Suns  hence  derive  their  force. 

Hence  planets  learn  their  course  ; 

But  suns  and  fading  worlds  I view  no  more  : 

OOD  only  I perdeive  ; GOD  only  I adore.” 

In  the  preceding  extracts,  it  will  he  seen  that  the  philosophic 
testimony  to  the  existence  of  the  Great  Supreme,  is  sufficiently 
explicit.  That  the  testiniony  of  the  people,  which  is  given  in 
the  sermon,  may  be  confirmed,  I subjoin  a specimen  of  my 
own  conversations  with  people  of  different  classes. 

The  first  conversation  which  I shall  notice,  was  with  some 
palankeen  bearers,  a class  of  people  who  are  in  general  unable 
to  read.  I was  conversing  with  them  on  the  unity  of  God. 
One  of  them  observed,  “ God  is  one  j but  there  are  a thousand 


43 


incarnations,  and  thus  it  is,  that  while  there  is  only  one  God, 
there  are  three  hundred  and  thirty  millions  of  "ods.”  I un- 
derstood him  to  refer  to  a common  notion,  that  in  each  incar- 
nation, there  was  a general  incarnation  of  the  subordinate  de- 
ities. For  instance  in  the  case  of  Krishna,  all  the  men,  women, 
and  children  of  his  village,  and  all  the  cattle,  were  incarnations 
of  heavenly  beings. 

A man  who  w'as  making  earthen  images  for  sale,  previous 
to  the  annual  drowning  of  the  gods,  was  sitting  at  his  work, 
when  I w'alked  up  and  entered  into  conversation  with  him. 
He  told  me  he  w'as  a mason,  and  engaged  in  his  present  em- 
ployment, only  two  months  in  a year,  during  which  he  earned 
two  or  three  hundred  rupees.*  He  was  surrounded  by  im- 
ages of  his  own  workmanship,  from  six  inches,  to  more  than  a 
foot  in  height,  and  from  six,  to  twenty  rupees  in  price.  I 
spoke  to  him  fully,  on  the  folly  and  wickedness  of  image  wor- 
ship. He  received  my  instruction  with  the  common  reply  j 
“ This  is  our  appointed  way.”  There  was  an  image  of  Gun- 
puttee  before  us. — I asked  him  if  God  inhabited  Gunputtee. 
He  pointed  to  the  earth  and  replied,  “ Godf  is  there — God  is 
every  where,  but  has  appointed  this  way  for  our  people.”  I 
asked  what  advantage  I might  expect,  if  I should  become  a 
worshipper  of  Gunputtee  ? and  what  I had  to  fear  while  dis- 
suading others  from  his  worship  } He  replied,  with  a smile, 
referring  to  the  doctrine  of  the  transmigration  of  souls  ; “You 
probably  were  a worshipper  of  Gunputtee  in  your  former  life, 
and  on  that  account,  are  so  well  provided  for  in  your  present 
existence.” 

I had  frequent  opportunities  of  conversing  with  a company 
of  tailors,  who  sat  daily  at  their  work  in  my  own  neighbor- 
hood, and  of  exhorting  them  to  leave  the  worship  of  their  idol 
gods,  to  repent  of  their  forsaking  the  Great  Supreme,  and  to 
worship  and  serve  Him  “ in  spirit  and  in  truth.”  I still  seem 
to  hear  their  reply — “ This  is  our  way  ; why  should  we  alter 


* A rupee  is  nearly  half  a dollar. 

t It  deserves  to  be  remarked  that  when  the  Hindoos  speak  in  this 
way  of  God,  they. do  not  use  the  same  word  which  they  apply  to 
their  idols.  The  idol  is  deva, — God  emphatically  speaking  is  Perum 
Eeshwor,  the  Great  or  Supreme  God. 


44 


the  customs  of  our  Fathers  ? Our  religion  is  one  road  to 
Heaven,  and  yours  another.  Our  gods  are  the  servants,  and 
the  door-keepers,  as  it  were,  of  the  Great  Supreme ; and  we 
worship  them  as  we  apply  to  the  friends  and  oflFicers  about  the 
Magistrate,  when  we  have  business  to  transact  with  him.” — 
The  Magistrate  is  neither  every  where,  nor  knows  every  thing, 
and  you  must  make  your  business  known  to  him  in  the  best 
way  you  can,  but  God  needs  no  assistance  in  discovering 
your  wants,  and  is  always  at  hand  to  hear  your  petitions  or 
your  praises.  “ True,  but  this  is  suitable  in  Kale-yug—V/e 
live  in  an  evil  age,  and  are  under  the  dominion  of  the  senses. 
How  can  we  worship  a pure  spirit.^’ 

Very  similar  was  the  language  of  an  ascetick,  before  whom 
I charged  the  people,  who  were  standing  by,  with  leaving  the 
Great  Supreme  to  follow  idols.  “ True,  said  he,  but  it  is  own- 
ing to  the  age — Kale-yug.  The  idols  are  not  God,  but  God’s 
attendants  or  door-keepers.” 

As  I was  once  visiting  the  temples,  some  person  invited  me 
to  go  with  him  to  see  a silent  g’ossaweg,  or  ascetick,  who  had 
just  arrived.  I found  him  sitting  upon  a mat  in  a little  pen, 
like  what  I had  been  used  to  see  for  calves  and  sheep.  He 
had  two  attendants,  a man  and  a boy.  His  neck  was  hung 
heavy  with  rosaries,  and  his  body  was  nearly  naked.  Con- 
versation with  him  was  out  of  the  question,  for  his  vow  was 
silence,  partly,  probably,  as  an  austerity,  and  partly,  that  he 
might  be  without  interruption,  wrapt  in  divine  contemplation. 
If  I remember  right,  I w'as  told  that  he  had  not  spoken  for 
twelve  years.  Upon  a board  sprinkled  with  sand,  he  wrote  a 
sentence  in  the  Mahratta  language  to  the  following  purport ; 
« God  is  one  ; but  the  idolatrous  religions,  are  for  the  unen- 
lightened multitude.”* 

While  God  is  one,  it  is  believed  that  there  are  various  di- 
vine manifestations ; and  I have  often  heard  the  following 

* Not  because  the  unenlightened  multitude  are  more  ignorant  of 
the  existence  of  a Supreme  God,  than  those  who  profess  to  aim  at 
his  worship.  For,  besides  other  evidences  that  they  are  not  igno- 
rant in  this  respect,  is  the  reverence  they  pay  to  those  very  devo- 
tees, whose  separation  from  the  world  fits  them  for  His  w orship, 
whose  existence  uH  acknowledge,  but  for  whose  worship  all  are  not 
qualified. 


45 


simile  used,  to  illustrate  that  idea.  “ When  the  sun  shines 
into  a thousand  vessels  of  water,  there  is  the  appearance  of  a 
sun  in  each.  The  sun  is  one ; its  manifestations  maj  be  in- 
numerable.” 

The  following  extract  from  the  speecli  of  Maj.  Gen.  Prole, 
in  the  service  of  the  Hon.  E.  India  Company,  delivered  at  the 
Guild-Hall,  Bristol,  Eng.  on  Thursday,  March  29th,  1816, 
will  serve  to  confirm  the  assertion  of  the  Author. 

“ After  a military  service  of  forty  years,  including  an  actual  resi- 
dence of  thirty -six  years  in  India,  I can  truly  say  that  the  people  of 
the  East,  are  in  a deplorable  state  of  darkness  with  respect  to  reli- 
gion. They  do  indeed  profess  to  believe  in  a Supreme  God  ; but 
their  popular  deities  resemble  those  of  Greece  and  Rome,  as  Cow- 
per  saj's,  ‘ Gods  such  as  guilt  makes  welcome.’  I have  seen  their 
temples  ornamented  (if  I may  so  speak)  with  all  tlie  orders  of  infer- 
nal architecture,  displaying  all  the  sins  of  the  cities  of  the  plcdn,  in 
human  figures,  and  exhibiting  evil  spirits  under  the  significant  em- 
blems of  serpents,  toads,  aligators,  and  other  destructive  or  abomina- 
ble reptiles  ! Such  are  the  gods  of  these  deluded  people,  and  they 
are  precisely  such  as  St.  Paul  describes  them  in  the  first  chapter  to 
the  Romans,  viz.  “ Vile  affections,  four-footed  beasts  and  creeping 
things.” 

Such  is  the  evidence,  that  the  Hindoos  believe  in  an  Eternal 
and  Omnipotent  God,  while,  it  is  acknowledged,  that  they 
practise  the  grossest  idolatry.  These  two  facts,  seem  to  be 
inconsistent  with  each  other,  and  they  would  be  so,  if  man 
were  a consistent  being.  But  it  is  a lamentable  truth  that  he 
is  not  so.  Hence  the  possibility  of  acknowledging  the  exist- 
ence of  one  Great  Supreme,  and  at  the  same  time  “ changing 
his  glory  into  an  image  made  like  to  corruptible  man,  and 
birds,  and  four-footed  beasts  and  creeping  things.”  The  cor- 
ruption of  the  heart,  prepares  the  mind  for  delusion,  sin,  and 
folly,  and  the  light  of  nature,  bedimmed,  but  not  extinguished, 
shines  upon  it  to  discover  its  malignity. 

Over  greater  light, — the  light  of  revelation,  and  the  visible 
footsteps  of  Deity,  the  same  corruption  prevailed  among  the 
Jews,  when  “ they  changed  their  glory  into  the  similitude  of 
an  ox  that  eateth  grass,”  and  in  every  instance,  in  which  their 
hopes  or  fears,  led  them  to  adopt  and  practise  the  base  super- 
stitions of  the  Gentiles. 


46 


And  has  it  not  prevailed  over  the  still  greater  light,  which 
shines  from  the  gospel  of  Cijrist.  exhibiting  more  clearlj  Him, 
whom  the  light  of  nature  and  the  ancient  dispensation  had  re- 
vealed to  mankind  ? Not  long  since,  the  great  body  of  the 
Christian  church  (for  it  then  preserved  that  name)  was  devot- 
ed to  image  worship,  and  was  at  no  very  great  remove  from 
the  spirit  of  idolaters. 


(B.) 


T/te.iwo  classes  of  worshippers. 


.JSTeergiine  bhukte,  and  suggune  bhukte,  are  the  phrases,  by 
which  in  the  Mahratta  language,  these  classes  are  distinguish- 
ed ; and  they  are  in  common  use.  The  meaning  of  bhukte  rs 
worshipper ; of  neergune,  without  qualities,  and  of  suggune, 
with  qualities.  A neergune  worshipper,  worships  God  as  an 
invisible  spirit,  “ unformed  and  uncreated,”  without  any  in- 
termediate agency.  A suggune  worshipper,  worships  gods 
formed  and  created,  and  by  the  means  of  images  visible  to  the 
eye.  Those  who  completely  attain  the  spiritual  worship,  like 
God  himself,  are  said  to  possess  perfect  equality  of  mind,  arc 
indifferent  to  good  or  evil  events,  and  take  no  interest  in  sen- 
sible things.  Thus,  they  are  purer  than  the  gods,  w’ho  like 
men  are  capable  of  pleasure  and  pain,  are  interested  by  sur- 
rounding objects,  are  selfish  and  sensual.  Such  are  said  to 
have  been  the  ancient  Rishis.  Such,  I have  been  told,  I know 
not  on  what  authority,  are  the  holy  men  who  inhabit  the  forests, 
— Degambers,  i.  e.  those  who  are  clad  only  with  the  atmosphere. 
It  is  not  thought,  I believe,  that  any  of  the  devotees,  who  are 
about  the  temples  and  who  necessarily  mingle,  in  some  degree, 
with  the  world,  have  attained  to  that  similarity  with  God, 
which  has  been  above  described.  They  profess  to  aim  at  its 
attainment,  and  if  being  clad  only  with  the  atmosphere,  may 


47 


be  admitted  as  proof  of  their  success,  many  have  attained  itj 
while  a scrap  of  cloth  is  the  only  remaining  badge  of  impurity 
in  the  rest. 

Some  of  the  means  of  attaining  the  spiritual  state,  are,  an 
entire  separation  from  business,  and  living  by  beggary,  allow- 
ing the  hair  and  nails  to  grow  untrimmed,  reading  the  vedas 
or  holy  books,  and  practising  yw;?  and  tup,  which,  if  I under- 
stand the  words  from  the  frequent  explanation,  and  specimen 
of  the  exercise  given  by  a Brahmin,  imply,  whilst  constantly 
practising  austerity  and  devotion,  an  endeavor,  by  inhaling  the 
breath,  to  firaw  the  soul  to  the  top  of  the  head,  which  is  the 
heaven  of  the  human  body,  that  by  that  means,  it  may  co.mc 
into  more  immediate  contact  with  the  divine  nature.  The  ob- 
ject which  is  expected  to  be  attained,  at  last,  by  the  various 
means  that  are  used,  is  termed  Moc\tee^  by  which  is  meant 
eternal  salvation — i.  e.  “ a release  from  future  transmigration, 
and  an  absorption  into  the  nature  of  the  Godhead.” 

The  spiritual  worship,  is  acknowledged  by  all,  to  be  the 
true  and  proper  worship  of  God  ; while  the  condition  of  men, 
as  inhabiting  bodies,  and  actuated  by  senses,  renders  them  in- 
capable of  it.  This  is  the  Hindoo’s  apology  for  idolatry,  and 
one,  to  which  he  likewise  betakes  himself  when  accused  of  im- 
morality. A shrug  of  the  shoulders,  and  the  single  word 
sungser,  form  a very  common  answer  to  reproof  in  either  case. 
This  word  it  is  difBcult  to  translate.  It  signifies  the  present 
condition  of  men — the  corrupt,  and  corrupting  element,  in 
which  the  soul  of  man  is  drowned.  Sunken  in  that  element, 
he  is  excusable,  though  he  perform  not  the  actions  suitable  to 
another  element.  Nothing  that  corresponds  to  sense,  or  that 
gratifies  passion,  is  to  be  condemned,  while  man  is  actuated 
by  his  passions  and  senses.  The  blame  falls,  not  upon  the 
person  who  may  be  idolatrous  and  immoral,  but,  upon  the  con- 
dition in  which  he  is  placed, — the  nature  of  the  dispensation 
under  which  he  lives, — the  very  passions  and  lusts  w'hich  ac- 
tuate him,  and  the  temptations  by  which  he  is  surrounded. 
The  reader  will  not  fail  to  be  reminded,  by  this  statement,  of 
tlie  vain  excuses  by  which  men  that  enjoy  the  light  of  the  gos- 
pel, too  commonly  justify  themselves.  It  is  natural  to  men  to 
claim  innocence,  even  in  the  act  of  doing  wrong.  Confession 


43 


of  the  fact,  is  not  found  by  observation  in  any  country,  neces- 
sarily, to  imply  a sense  of  ill -desert. 

It  is  not  to  be  understood,  that  those  who  worship  the  gods, 
by  means  of  images,  pay,  at  the  same  time,  an  indirect  worship 
to  the  Great  Supreme.  The  reader  will  probably  have  observ- 
ed, in  the  specimens  which  have  been  given  of  the  conversation 
of  the  Hindoos,  that  idol  worship  is  a mode  of  worshipping  the 
gods  ; and  that  the  worship  of  the  gods,  is  not  a mode  of  wor- 
shipping the  Supreme  but  a substitute  for  it,  designed  and  suit- 
ed to  accommodate  beings  actuated  by  sense  and  passion,  and 
living  in  an  age  of  corruption  and  baseness.  The  worship  of 
the  gods,  leads  therefore,  to  a direct  and  entire  neglect  of 
Him  : and  in  it,  there  is  no  reference  to  him,  except  it  be,  that 
the  practice  of  it,  has  a tendency  to  prepare  the  soul  by  de- 
grees, and  as  rapidly  as  the  corruption  of  man,  and  the  bustle 
of  the  world  will  admit,  for  a higher  worship,  and  after  various 
transmigrations,  for  the  attainment  of  mooktee,  or  absorption. 


(C.) 


The  assemblies  of  the  Hindoos  to  hear  the  legends  of  the  gods* 


The  assemblies  of  the  Hindoos,  to  hear  the  legends  of  the 
gods,  are  very  frequent,  and  of  various  kinds.  To  all  classes 
they  furnish  a favorite  amusement,  in  which  they  frequently 
forget  at  night,  the  business  and  cares  of  the  day.  The  expo- 
sition which  is  given  is  needful  to  the  most;  since  those  who 
are  able  to  read,  and  much  more  those  who  are  not  so,  (who 
form  the  greater  part)  are  unable  to  understand  the  Sanscrit 
words,  with  which  the  most  common  books  are  611ed.  They 
listen  with  eager  attention,  and  become  by  frequent  opportu- 
nities, familiarly  acquainted  with  the  actions  of  their  gods,  and 
with  the  ideas  which  are  inculcated  in  their  hooks. 

Small  assemblies  of  ten,  twenty,  or  thirty,  are  very  com- 


49 


tnon.  In  these,  the  expounder  sits  upon  the  floor,  with  the 
leaves  of  his  book  lying  on  a little  stool  before  him.  Tuning 
his  voice  to  liis  vina  or  harp  (the  tones  of  which  resemble  those 
of  the  JEolian  harp)  he  chants  and  expounds,  verse  by  verse, 
the  poem  before  him.  As  tlie  hearers  enter,  they  bow  their 
iiands  and  heads  to  the  feet  of  the  speaker,  and  then,  to  the 
rest  of  the  company.  Sometimes  they  hang  a string  of  flow- 
ers upon  the  speaker’s  neck.  They  tlien  sit  down  and  receive 
from  the  master  of  the  ceremonies,  a mark  of  sandal  wood  or 
other  dust  upon  their  foreheads. 

The  beginning  of  every  chapter  in  the  history  of  the  gods,  is 
an  invocation  of  Gunputtee,  and  a hymn  of  praise  to  him  and 
other  Gods.  It  consists  of  a repetition  of  titles,*  each  of 
which  refers  to  some  new  claim  to  honor,  and  of  a prayer  for 
happiness.  In  this,  and  in  a shorter  but  similar  hymn  which 
closes  the  chapter,  tlie  whole  company  unite  with  loud  voices, 
while  as  they  repeat  the  divine  names,  they  bring  their  hands 
to  their  foreheads,  and  in  that  attitude  of  salutation  and  hom- 
age, bow  their  faces  to  the  earth.  Seeta-Rani,  Seeta-Ram,  fre- 
quently repeated,  meaning  Ramchundre  and  Seeta  his  wife, 
give  us  happiness^  or  char-bhuja,  Sree-Krishna,  meaning /our- 
handed  Krishna  and  Sree  his  wife,  are  specimens  of  the  praises 
on  these  occasions.  With  such  praises,  they  close  the  exer- 
cise in  one  united  act  of  obeisance. 

Tlie  artee  or  censer,  which  contains  camphor,  or  some  other 
aromatic  gum,  and  sometimes  a few  kernels  of  rice,  is  then 
lighted  up,  and  waved,  first  before  the  face  of  the  speaker,  and 
then  before  the  faces  of  each  person  in  the  company.  In  their 
turns  they  place  their  hands  over  the  fume,  and  then,  bowing 
as  if  still  in  the  act  of  devotion,  apply  them  to  their  faces.  A 
little  sugar,  distributed  between  the  thumb  and  finger,  is  the 
usual  entertainment  with  which  these  meetings  are  concluded. 

There  are  larger  assemblies  for  a similar  purpose,  meeting 
in  large  private  rooms,  in  the  vestibules  of  the  temples,  and 
under  temporary  canopies,  spread  from  side  to  side,  in  the 
open  streets.  The  place  of  meeting  is  generally  splendidly  il* 

* Sec  praises  of  Vishnoo,  note  G. 

' 7 


50 


luminated,  and  sometimes  with  vari-colored  lamps.  The  Ora- 
tor addresses  his  audience,  memoriter,  in  some  cases,  in  an 
uninterrupted  story ; in  others  he  sings  a verse  or  two,  only, 
accompanied  by  the  voices  and  instruments  of  an  attendant 
choir.  These  he  afterwards  explains  in  a familiar  manner, 
and  then  waves  his  hand  to  his  companions,  who  strike  up  a 
noisy  chorus,  and  then  repeat  another  verse.  Sometimes,  the 
object  of  the  speaker  seems  to  be  to  interest  by  narrative,  and 
sometimes,  by  mimicry  and  bulFoonry,  to  excite  the  merriment 
of  his  audience. 

At  the  commencement  of  these  exercises,  as  well  as  in  the 
smaller  assemblies,  the  whole  number  unite  with  the  speaker, 
in  frequently  repeating  the  names  of  some  of  the  gods.  Even 
in  the  midst  of  the  address,  at  a signal  given  by  him,  loud  and 
general  acclamations  are  made  in  their  honor,  and  the  heads  of 
the  whole  assembly  bow  towards  the  earth,  like  corn  bending 
with  the  wind. 

During  the  whole  course  of  the  exercise,  the  speaker  is  re- 
ceiving the  obeisance  of  those  who  enter.  Generally,  before 
the  close,  he  becomes  literally  loaded  with  the  strings  of  flow- 
ers, which  his  hearers  hang  upon  his  neck,  and  with  the  fra- 
grance of  which,  the  air  is  filled.  When  the  censer  is  waved 
before  him  at  the  close,  those  who  are  so  disposed,  drop  money 
into  it,  as  a recompense  for  the  amusement  and  advantage  he 
has  afforded  them. 

To  read,  or  hear,  the  legends  of  the  Gods,  (as  it  is  general- 
ly stated  at  the  close  of  each  chapter,)  is  an  act  of  great  holi- 
ness and  merit;  not  exceeded  by  pilgrimages  to  the  most  sac- 
red places,  and  washing  in  the  holiest  w-aters.  Attendance, 
therefore,  upon  such  meetings  as  have  been  described,  is  an 
act  in  which  piety  concurs  with  pleasure,  and  is  a cheap  and 
easy  method  of  becoming  quite  clean  from  every  defilement. 
A striking  instance,  of  resort  to  this  mode  of  purification,  is 
exhibited  annually,  at  the  close  of  the  huli  holidays,  about  the 
beginning  of  April,  when  the  pollutions  incurred,  by  a fort- 
night of  ribaldry  and  indecency,  are  cleansed  in  a single  eve- 
ning. Then  the  natives,  conscious  of  defilement,  even  in  acts 
sanctioned  and  required  by  their  religion,  assemble  from  every 


51 


part,  to  hear  the  actions  of  the  gods  ; as  they  might  themselves 
express  it,  like  the  crowd  of  pilgrims  at  the  sacred  prayog— 
that  place  of  unparalleled  sanctity  and  efficacy,  in  the  neigh- 
borhood of  Benares,  sacred  to  Maha-deva,  where  the  Jumna, 
the  Sereswati,  and  the  Ganges  m^et  together. 


(D.) 


The  earthen  age. 


The  Hindoos  reckon  four  yugs  or  ages,  each  of  which  is  of 
immense  duration.  The  first,  is  Kreta  or  satya  yug  which 
was  the  first  age  of  the  world  ; the  golden  age, — the  age  of 
purity.  After  this,  there  is  a gradual  decrease  in  the  length 
of  human  life,  (which  in  this  age  was  supposed  to  be  an  hun- 
dred thousand  years,)  and  a gradual  deterioration  in  the  mor- 
al state  of  men.  The  second,  is  Treta  Yug,  the  silver  age, 
having  three  parts  good.  The  third,  is  Dwapar  Tug,  the  cop- 
per age,  in  which  half  the  human  race  became  depraved,  and 
the  fourth,  is  Kale  Tug,  the  eartlien  age,  the  age  of  “ conten- 
tion and  baseness,”  of  which  4918  years  are  now  elapsed. 

The  four  Yugs,  my  Brahmin  told  me,  are  figured  in  the 
four  watches  of  the  day  : night  is  the  dissolution  of  all  things, 
which  is  called,  maha  pralaya,  the  great  dissolution,  which  is 
applied  to  sleep,  to  death,  and  to  the  dissolution  of  all  thing? 
i^t  the  end  of  Kale  Tug. 


(E.) 

The  annual  drowning  of  the  gods. 

The  Author  is  not  certain,  that  the  people,  generally,  un- 
derstand this  ceremony,  to  refer  to  the  final  destruction  of  the 
gods.  He  has  heard  it  so  interpreted  among  the  most  illiter- 


ate ; and  it  seems  to  be  an  expressive  type  of  an  event,  which 
all  classes  expect. 

The  day  of  drowning  the  gods,  is  one  of  the  greatest  holidays 
among  the  Hindoos.  It  takes  place,  generally,  about  the  mid- 
dle of  September,  or,  if  I am  not  mistaken,  the  fourth  day  of 
the  new  moon  in  that  month. 

This  anniversary  is  a season  of  universal  motion  among  the 
natives.  Every  where,  tlieir  din  is  heard,  and  every  where, 
they  appear  advancing  to  the  place  of  ceremony.  Great  num- 
bers carry  their  gods  down  the  sloping  shore  of  the  sea  ; but 
the  principal  place  of  resort,  in  Bombay,  is  what  is  called 
Bombay  davee's  tank,  a large  reservoir  of  sacred  water,  in  the 
centre  of  the  native  town.  It  is  walled  with  hewn  stone  on 
its  foar  sides.  On  the  southern  and  western  sides,  are  flights 
of  steps,  down  which  the  natives  are  constantly  going  to  bathe 
their  bodies  or  procure  water.  In  the  centre  of  the  tank  is  a 
high  pillar,  which  is  a religious  emblem  of  Mahadeva.  On  the 
top  of  It  a red  flag  is  constantly  waving,  and  the  sides  of  it  are 
filled  with  niches  for  lamps,  on  the  great  holidays.  Two  other 
pillars  of  the  same  description,  stand  on  each  side  of  the  prin- 
cipal flight  of  steps.  A flagged  foot-walk,  enclosed  by  a plais- 
tered  seat,  surrounds  the  tank.  Here,  of  an  evening,  may  be 
seen  great  numbers  of  the  natives,  some  walking  and  sitting, 
whilst  the  temples  belonging  to  the  place,  are  thronged  with 
worshippers,  and  resound  with  the  din  of  worship.  The  tem- 
ples are  sacred  to  different  deities ; one  of  them  to  Parvati,  the 
wife  of  Mahadeva.  She  is  the  goddess  of  Bombay  and  gives 
name  to  this  sacred  place. 

It  is  common,  on  the  day  of  the  ceremony  to  which  this  note 
refers,  to  see  this  enclosure  which  contains,  perhaps,  two  acres 
of  ground,  crowded  w’ith  people — with  a multitude,  who  having 
finished  their  own  service,  are  spectators,  of  those  who  are 
continually  arriving  to  accomplish  theirs. 

There  are  great  varieties  in  the  size,  quality,  and  decora- 
tions of  the  several  shrines ; which  vary  accoi-ding  to  the  cir- 
cumstances of  those  who  bring  them.  The  poorer  sort  arc 
content  with  spending  a very  few  rupees ; while  the  richest 
may  e.Spcnd  some  hundreds.  All,  hon-ever,  have  something 


53 


of  a splciiiliil  appearance,  being  ornamented  with  gold  and  sil- 
ver paper. 

The  shrines  which  belong  to  the  poorer  natives  are  brought 
upon  the  head,  by  a single  man.  Those  which  belong  to  the 
richer  are  brought  by  four  men  in  palankeens  or  on  litters. 
Upon  the  litters  are  frequently  borne  two  servants,  one  on 
each  side  of  the  god,  holding  brushes  in  their  hands,  which 
they  constantly  use  in  keeping  off  the  insects.  There  are, 
generally,  attendant,  a band  of  music,  and  a flag. 

As  soon  as  they  are  brought  to  the  margin  of  the  water,  the 
shrines  are  placed  upon  the  ground,  when  a Brahmin  by  a 
repetition  of  verses,  sprinkling  with  flowers,  and  corporeal 
salutations,  performs  the  last  act  of  worship.  The  god  is  then 
removed  from  the  shrine  in  which  he  was  brought,  and  the  or- 
naments, with  which  hc^  had  been  adorned,  and  is  carried  out 
into  the  centre  of  the  tank,  sometimes  in  a boat,  and  some- 
times by  an  expert  swimmer,  w'here  he  is  plunged  in  the  wa- 
ter. The  swimmers,  of  which  there  are  generally  several,  are 
extremely  active  and  efficient  in  this  singular  business  of  god- 
destroying. 

While  I have  been  seeing  this  ceremony  performed,  I re- 
member to  have  had  my  attention  excited,  by  the  noise  of 
processions,  passing  the  temples  with  elevated  flags,  instead 
of  entering  the  enclosure  to  perform  the  ceremony  I was  wit- 
nessing. ben  I asked  the  cause,  I was  told  they  were  the 
flags  of  various  deities,  going  on  visits  of  ceremony  among 
themselves,  each  to  the  temple  of  another. 

In  1812, 1 witnessed  the  same  ceremony  in  Calcutta.  Tlie 
day  of  drowning  the  gods,  was  there,  too,  a day  of  great  noise 
and  confusion.  I was  then  living  in  the  suburbs  of  Calcutta, 
where  I had  an  opportunity  of  seeing  less,  than  I should  have 
seen  in  a more  central  situation.  But  still  I was  astonished 
by  the  number  of  enshrined  gods,  that  passed  my  post  of  ob- 
servation (for  I observed  them  with  eager  curiosity)  in  the 
course  of  a few  hours.  About  sunset,  Mr.  Hall  and  myself 
followed  those  that  were  then  passing  to  the  river — a branch 
of  the  holy  Ganges,  from  whence  we  saw  boat  after  boat  bear- 
ing the  gods  into  the  middle  of  the  river. 


54 

(F-) 

The  moral  character  of  the  Supreme  Being. 

The  Hindoos  seem  to  have  been  taught,  either  by  the  light 
of  nature,  or  by  tradition,  or  more  probably  by  both,  that  the 
Supreme  God  must  be  perfect  and  holy  : — that  to  be  like  men 
and  gods,  selbsh  and  depraved  ; incessantly  actuated  by  cor- 
rupt desires  to  guilty  conduct,  must  be  inconsistent  with  the 
essential  attributes  of  the  uncreated  and  independent  Deity. 
It  probably  has  been  a conviction  of  this  truth,  which  has  led 
them  to  conceive  of  Him  as  having  no  direct  concern  in  the 
affairs  of  the  universe, — as  “ without  passions,  without  sensa- 
tion, without  desires,  without  happiness,'” — as  “ enchained  by 
Maya,”  and  even  asleep,  till  matter  be  destroyed.  As  they 
themselves,  are  actuated  by  sinful  and  selfish  feelings,  towards 
the  objects  in  which  they  feel  an  interest,  they  seem  inclined 
to  believe  that  those  feelings  are  the  necessary  consequences 
of  the  condition  of  temptation  in  which  they  are  placed,  and 
that  similar  consequences  would  follow,  if,  even  the  Supreme 
himself,  could  be  supposed  to  take  an  interest  in  the  affairs  of 
the  universe.  Undisturbed  equanimity,  seems  to  be  the  near- 
est resemblance  to  essential  holiness,  which  their  gross  minds 
are  able  to  conceive ; and  in  this,  they  seem  to  imagine  the 
moral  perfection  of  the  Supreme  Being  to  consist. 

Those  fictitious  characters,  who,  by  a spiritual  service  have 
become  a part  of  God,  have  the  same  kind  of  moral  perfection, 
which  is  ascribed  to  Him.  They  possess  that  disinterested- 
ness, which  seems  allied  to  stupidity,  by  which,  they  are  free 
from  pleasure  and  pain,  love  and  hatred,  joy  and  sorrow. 
Thus  they  arc  unlike  the  gods  ; unlike  even  the  primeval  dei- 
ties, Bramha,  Vishnoo,  and  Seeva,  who,  being  concerned  in  the 
management  of  the  world,  notwithstanding  their  exalted  dig- 
nity, are,  necessarily,  (as  it  would  seem  the  Hindoo  supposes,) 
subject  to  the  passions  and  feelings,  which  belong  to  all  active 
existences. 

Whether  the  explanation  which  has  been  given,  of  the 
views  which  the  Hindoos  entertain  of  the  moral  character  of 
God,  and  of  his  imagined  seclusion,  be  correct  or  not,  it  is  evi- 


55 


dent  that  those  views  prepare  them  to  admit  all  the  foolish 
fables  of  their  mythology. 


(G.) 


The  gods  of  the  Hindoos. 


Primeval  deities. 

The  primeval  deities,  are  Bramha,  the  creator,  Vishnoo,  the 
preserver,  and  Seeva,  the  destroyer.  They  are  known,  like- 
wise, by  a great  variety  of  names,  each  of  which  is  honorary, 
and  which  have  been  easily  multiplied  to  an  immense  extent, 
in  languages  easily  compounded. 

Bramha,  the  reader  has  been  already  informed,  sprung  from 
the  flower  of  the  lotos  or  water-lily,  which  floated  on  the  sur- 
face of  the  sea,  at  the  bottom  of  which,  lay  the  recumbent  Vish- 
noo. He  is  represented  in  the  Hymn  of  Sir  William  Jones, 
which  has  been  presented  to  the  reader,  as  anxiously  seeking 
to  know  his  origin,  his  powers,  and  the  object  of  his  existence. 
There  is  a popular  story,  which  (I  write  from  recollection) 
represents  him,  as  assisted  in  his  researches  by  a cow. 
Whence  that  cow  originated,  before  the  creator  had  begun  his 
work,  I do  not  remember  that  the  legend  declares.  The  Hin- 
doos are  at  no  pains  to  preserve  consistency  in  the  different 
parts  of  their  mythology.  By  the  assistance  of  the  cow,  who 
traversed  the  stem  of  the  lotos,  the  recumbent  Vishnoo,  was 
discovered. 

When  Bramha  discovered  his  origin,  his  expressions  of  grat- 
itude were  so  remarkable,  as  to  procure  him  the  honor  of  cre- 
ating the  world.  By  this  new  favor,  his  gratitude  was  turned 
to  pride,  and  being  puffed  up  with  the  honor  of  his  office,  he 
began  to  defame  the  deity  by  whom  it  was  conferred.  This 
change  in  his  behaviour,  roused  the  wrath  of  the  insulted  god, 


who  luimediately  produced  an  agent  of  vengeance,  named 
Buru-Uy  who  cut  off  one  of  Brainha’s  five  heads.  Thus  as* 
saulted,  he  felt  disposed  to  return  to  his  allegiance,  and  to  re- 
cover the  favor  of  his  offended  superior.  He  therefore  cele- 
brated his  praises  in  a song,  and  came  again  into  favor.  Still, 
however,  he  retains  so  much  of  his  pride,  that  he  will  be  made 
of  less  dignity  and  importance,  than  the  monkey  Hanumunt ; 
and  i«t  not  to  be  honored  by  either  temple  or  worshipper. 
The  fact  is,  that  he  has  neither  temple  nor  worshipper  among 
the  Hindoos. 

In  the  creation  of  men  by  Bramha,  tlie  Hindoos  discover  the 
origin  of  tiieir  four  great  casts,  or  classes  of  people.  They 
proceeded  from  the  creator  in  the  following  order,  which  indi- 
cates both  their  dignity,  and  the  nature  of  their  office. 

The  Brahmin  cast,  proceeded  from  his  mouth ; and  are  to 
pray,  to  read,  and  to  instruct. 

The  Cshatriya,  from  his  arms ; and  are  to  draw  the  bow, 
to  fight,  and  to  govern. 

The  Bice,  from  the  belly  or  thighs ; and  are  to  provide  the 
necessaries  of  life  by  agriculture  and  traffic. 

The  Sooder,  from  the  feet ; and  they  are  to  labor  and  to 
serve.* 

* These  are  the  only  original  casts.  The  three  lowest  arc  no^v, 
it  is  said,  much  mingled  together,  and  the  lines  between  them  are 
not  very  distinctly  marked.  There  are  now,  however,  a great 
number  ef  casts  •who  hold  society  within  themselves,  and  who  nei- 
ther intermarry,  nor  eat,  with  those  out  of  their  own  cast.  These 
casts  owe  their  origin,  it  is  supposed,  to  the  state  of  confusion  and 
disturbance,  in  which  India  has  been  for  centuries,  and  which  ren- 
dered clansiiips,  necessary  for  protection  and  security.  In  the  po- 
lice at  Bombay,  there  are  registered,  if  my  recollection  is  correct, 
270  casts. 

The  race  of  people  called  Pariars,  or  outcasts,  have  an  appear- 
ance of  w retchedness,  which  is  beyond  all  description.  Regarded 
by  all  the  other  classes,  as  degraded,  they  are  shunned  with  ffie 
greatest  care.  They  are  considered  as  polluting  every  thing  they 
touch,  defiling  the  water  of  the  wells  where  they  draw,  and  even,  as 
throwing  pollution  by  their  shadow'.  I have  been  told.  Unit  in  Poo- 
uah,  a Pariar  exposes  himself  to  legal  punishment,  if  he  allows  his 
shadotn  to  fall  upon  a Brahmin.  The  consequence  of  the  contempt 
with  which  they’  are  treated,  is,  that  they  imbibe  a low  opinion  of 
themselves,  think  themselves  unfit  for  society,  and  become  really  as 
low  sud  degraded  as  they  are  supposed  to  be. 


57 


The  wife  of  Bratnlia  is  Sereswati,  the  goddess  of  music  and' 
eloquence.  She  has  attendant  gods  and  goddesses,  rags  and! 
ragnees,  which  seem  to  be  no  more  than  personifications  of  the 
diflerent  tones  in  music.  ' 

Vishnoo,  who  has  been  already  described  as  four-handed, 
and  lying  on  a many-headed  serpent  at  the  bottom  of  the  sea, 
is  represented,  likewise,  as  of  a dark  sky  blue  colour,  and  in 
his  incarnations,  (of  which  an  account  will  presently  be  given 
to  the  reader,)  clotlied  from  the  waist  in  bright  yellow  skirts. 
These  are  eminent  qualities,  and  are  greatly  celebrated  in 
hymns  to  his  praise.  Garuda,  a bird,  the  porter  of  heaven, 
is  the  conveyance  on  which  he  rides. 

The  following  hymn  of  praise  to  Vishnoo,  is  not  the  best 
specimen,  among  those  I have  seen,  but  is  the  only  one,  which 
it  is  in  my  power  to  give  the  reader.  It  will  serve  tor  some 
further  explanation  of  the  character  of  Vishnoo,  and  to  give 
the  reader  an  idea  of  the  praises,  which  the  Hindoos  bestow 
upon  their  gods.  Some  of  its  allusions,  the  reader  will  better 
understand,  after  he  has  read  the  account  of  the  several  incar- 
nations. It  is  extracted  from  the  introduction  to  one  of  the 
chapters  of  a popular  legend,  and  is  as  follows  : 

“ Vishnoo  of  great  wealth,  the  boar  incarnation,  giver  of  blessings, 
husband  of  Laeshmi,  friend  of  the  water-lily,  displaying  the  whole- 
universe  in  his  open  mouth,  to  whose  various  appearances  there  is 
no  end,  bound  by  his  mother  about  his  loins,  Vishnoo,  sleeping  in 
the  waters,  immortal,  residing  as  the  fountain  of  life  in  all  bodies, 
son  of  Wasudeva,  remaining  in  tlie  breast  of  Mahadeva.” 

Vishnoo  is  sometimes  spoken  of  by  his  votaries,  (in  like 
manner  as  Seeva  by  his,)  as  the  Supreme : 

“Not,  says  Sir  William  Jones,  that  the  Brahmins  Imagine  their 
male  deity  to  be  the  divine  essence  of  the  Great  one,  which  they  de- 
clare to  be  wholly  incomprehensible  ; but,  since  the  power  of  pre- 
serving created  things  by  a superintending  providence,  belongs  em- 
inently to  the  God-head,  they  hold  that  power  to  exist  transcend- 
antly  in  the  preserving  member  of  the  Triad,  whom  they  suppose  to 
be  every  where  always,  not  in  substance,  but  in  spirit  and  energy,”* 

* See  Essay  on  the  gods  of  Greece,  Italy  and  India, 

8 


58 


Lacshini,  the  wife  of  Vishnoo,  rose  from  the  foam  of  the 
ocean,  when  it  was  churned  by  gods  and  demons,  with  a large 
mountain,  as  will  be  presently  described.  She  is  Sree,  the 
goddess  of  fortune  and  prosperity.  To  secure  her  favor,  the 
Hindoo  writes  her  name  at  the  beginning  of  every  instrument. 
When  my  instructor  gave  me  a copy  of  the  alphabet,  and  like- 
wise in  copying  the  gospel  of  Luke,  for  my  fellow  Missionary, 
Mr.  Hall,  the  first  word  he  wrote  was  Sree. 

Seeva,  the  destroyer,  has  three  eyes,  but  only  one  head  and 
two  hands,  and  as  an  emblem  of  his  character,  is  represented 
with  a serpent  coiled  around  his  neck.  His  conveyance  is  a 
white  bull. — His  celestial  residence  is  mount  Cailasa,  “ every 
splinter  of  whose  rocks  is  an  inestimable  gem.”  His  terres- 
trial residence  is  the  mountain  Himalaya,  whose  tops  are  cov- 
ered with  perpetual  snow.  From  his  head  flows  the  Ganges, 
the  cause  and  manner  of  which  is  thus  described  by  Sir  W'il- 
liam  Jones  in  his  liymn  to  Ganga  : 

“ Above  the  stretch  of  mortal  ken, 

On  bless’d  CaUasa’s  top,  where  every  stem 
Glow’d  w ith  a vegetable  gem, 

Mahesa  stood,  the  dread  and  joy  of  men  ; 

While  Parvati,  to  gain  a boon. 

Fix’d  on  his  locks  a beamy  moon, 

And  hid  his  frontal  eye,  in  jocund  play, 

With  reluctant  sweet  delay. 

All  nature  straight  was  lock’d  in  dim  eclipse. 

Till  Brahmins  pure,  with  hallow’d  lips. 

And  warbled  prayers,  restor’d  the  day ; 

When  Ganga  from  his  brov.^,  by  heavenly  fingers  press’d. 
Sprang  radiant,  and,  descending  grac’d  the  caverns  of  the  west” 

Parvati,  is  the  wife  of  Seeva,  and  the  daughter  of  Daetsja. 
She  leapt  into  the  fire  in  a fit  of  anger,  because  her- husband 
had  not  been  invited  to  her  father’s  jaga,  or  sacrifice.  By 
this  event,  the  anger  of  Seeva  was  excited,  and  from  his  per- 
spiration on  that  occasion,  proceeded  a minor  deity,  named 
Virepadra.  He  at  the  request  of  his  father,  put  an  end  to  the 
sacrifice  and  life  of  Daetsja,  struck  the  sun  so  severe  a blow 
as  to  break  out  his  teeth,  and  by  his  blows  upon  the  moon,  gave 
it  that  spotted  appearance  which  it  has  unto  this  day. 


59 


The  prayers  of  the  devetas,  or  good  spirits,  appeased  the  an- 
ger of  Seeva.  He  restored  Daetsja  to  life,  and  gave  him  a 
bullock’s  head. 

The  following  account  of  the  marriage  of  Seeva  and  Parvati, 
is  given  by  Maurice  from  the  Seeva  pooraun. 

“ All  the  devetas,  and  other  inhabitants  of  the  celestial  regions, 
being  collected  at  the  summons  of  Bhagavat,  to  arrange  the  ceremo- 
nials of  the  marriage  of  Seeva  and  Parvati,  first  came  Bramha, 
mounted  on  his  goose,  with  the  reyshees  at  his  stirrup  ; next  Vish- 
noo,  riding  on  Garud  his  eagle,  with  the  chank,*  checkra,  the  club 
and  the  pedivef  m his  hands.  Indra  also,  and  Yama,  and  Cuvera, 
and  Varuna,  and  the  rivers  Ganga  and  Jumna,  and  the  seven  seas. 
The  gandarvasi  also,  and  apsaras,!^  and  Vasookee,  and  other  ser- 
pents, all  dressed  in  superb  chains  and  habits  of  ceremony,  were  to 
be  seen  in  order  amid  the  crowded  and  glittering  cavalcade. 

And  now,  Seeva,  after  the  arrival  of  all  the  devetas,  and  the  com- 
pletion of  the  preparations  for  the  procession,  set  out,  in  the  utmost 
pomp  and  splendor,  from  the  mountain  Cailasa.  His  third  eye 
flamed  like  the  sun,  and  the  crescent  on  his  forehead  assumed  the 
form  of  a radiated  diadem  ; his  snakes  were  exchanged  for  chains 
and  necklaces  of  pearls  and  rubies,  his  ashes  for  sandal  and  perfume, 
and  his  elephant’s  skin  for  a silken  robe,  so  that  none  of  the  devetas 
in  brilliance  came  near  his  figure.  The  bridal  attendants  now 
spread  wide  abroad  the  carpet  of  congratulation,  and  arranged  in 
order  the  banquet  of  bliss.  Nature  herself  assumed  the  appearance 
of-  renovated  youth,  and  the  sorrowing  universe  recalled  its  long- 
forgotten  happiness.  The  gandarvas  and  apsaras  began  their  melo- 
dious songs,  and  the  genes  and  keenners  displayed  the  magic  of 
their  various  musical  instruments.  The  earth  and  its  inhabitants 
exulted  with  tongues  of  glorification  and  triumph  ; fresh  moisture 
invigorated  the  withered  victims  of  time  : a thousand  happy  and  an- 
imating conceptions  inspired  the  hearts  of  the  intelligent,  and  en- 
lightened the  wisdom  of  the  thoughtful : the  kingdom  of  external 
forms  obtained  gladness,  the  world  of  intellect  acquired  brighteiess. 
The  dwellers  upon  earth  stocked  the  casket  of  their  ideas  with  the 
jewels  of  delights,  and  reverend  pilgrims  exchanged  their  beads  for 
pearls.  The  joy  of  those  on  earth  ascended  up  to  heaven,  and  the 
tree  of  the  bliss  of  those  in  heaven  extended  its  auspicious  branches 
downwards  to  the  earth.  The  eyes  of  the  devetas  flamed  like 
torches  on  beholding  these  scenes  of  rapture,  and  the  hearts  of  the 
just  kindled  like  touchwood  on  hearing  these  ravishing  symphonies. 


"Cone shell,  f Battle  axe,  J MusicUns. 
^ Dancing  girls  of  heaven. 


60 


'rkU3  Seeva  set  off,  like  a garden  in  full  blow,  and  paradise  wa^ 
eclipsed  by  his  motion.” 

Tlie  grandeur  of  Seeva’s  motion  which  eclipses  j^uradise, 
may  be  conceived  by  the  following  extravagant  description  of 
Ins  setting  out  on  another  occasion,  which  I have  derived  from 
the  same  source. 

“ In  the  place  of  the  right  wheel  bl.-ized  tire  sun  ; in  the  place  of 
the  left  was  the  moon ; instead  of  the  brazen  nails  and  bolls,  which 
firmly  held  the  ponderous  wheels,  were  distributed  brahmins  on 
the  right  hand  and  rishis  on  the  left ; in  lieu  of  the  canopy  on  the 
top  of  the  chariot  was  overspread  the  vault  of  heaven  ; the  coun- 
terpoise of  the  wheels  was  on  the  cast  and  west. — The  four  vedas 
were  placed  as  the  horses  of  the  chariot,  and  Sereswati  was  for  the 
bell  ; — Bramha  himself  was  the  charioteer,  and  the  naeshatras  (con- 
stellations) and  stars  were  distributed  about  it  by  way  of  ornaments. 
Sumaru  was  in  the  place  of  a bow,  the  serpent  Seschanaga  was 
etationed  as  the  string,  Vishnoo  instead  of  an  arrow,  and  fire  was 
constituted  its  point.  Ganges  and  other  rivers  were  appointed  its 
precursors  ; and  the  setting  out  of  the  chariot,  with  its  appendages 
and  furniture,  one  would  affirm  to  be  the  year  of  twelve  months 
gracefully  moving  fonvard. 

When  Seeva  with  his  numerous  troops  and  prodigious  army,  was 
mounted,  Bramha  drove  so  furiously,  that  thought  itself,  which,  in 
its  rapid  career,  compasses  heaven  and  earth,  could  not  keep  pace 
with  it.  By  the  motion  of  the  chariot  heaven  and  earth  were  put 
in  tremor  ; and,  as  the  earth  was  not  able  to  bear  up  under  this 
burden,  the  cow  of  the  earth  Kam-deva  took  upon  itself  to  support 
the  weight.” 

The  incarnations  of  Vishnoo. 

The  incarnations  of  Vishnoo  arc  ten  in  number,  nine  of 
which  are  past,  and  one  is  yet  to  come. 

The^rst  was  in  the  form  of  a fish.  An  account  of  it  is  giv- 
en by  Sir  W.  Jones  from  the  Bhagavat  an  Indian  poem, 
which,  with  some  omissions,  I shall  present  to  the  reader. 

“ At  the  close  of  the  last  Calpa,*'  there  was  a general  destruction 
occasioned  by  the  sleep  of  Brahma  : whence  his  creatures  in  differ- 
ent worlds  were  drowned  in  a vast  ocean.  Bramha,  being  inclined 

*The  agggregate  of  the  four  yugs,  or  ages,  is  called  a divine,  age, 
and  a thousand  ivine  ages,  constitute  a Cdpa,  or  day  of  Bramha. 


6i 


10  slumber,  desiring  repose  after  a lapse  of  ages,  the  strong  demon 
Huijagriva  came  near  him,  and  stole  the  Vedas,*  which  had  flowed 
from  his  lips.  When  Heri,]-  the  preserver  of  the  universe,  discover- 
ed this  deed  of  the  Prince  of  Danavas,l  he  took  the  shape  of  a 
minute  fish,  called  sap'han.  A holy  king,  named  Satyavrata,  then 
reigned  ; a servant  of  the  spirit,  which  moved  on  tlse  waves,  and 
so  devout  that  water  was  his  only  sustenance. — One  day,  as  he  was 
making  a libation  in  the  river  Crita  mala,  and  held  water  in  the 
])alm  ol  his  hand,  he  perceived  a small  fish  moving  in  it.  The  king 
of  Dravira  immediately  dropped  the  fish  into  the  river  together  with 
the  water  which  he  had  taken  from  it  ; when  the  sapliari  thus  ))a- 
thetically  addressed  the  benevolent  monarch  ; ‘ Hoav  canst  thou,  O 
King,  who  showest  affection  to  the  oppressed,  leave  me  in  this  river- 
water,  where  I am  too  weak  to  resist  the  monsters  of  the  stream, 
who  fill  me  w'ith  dread  He,  not  knowing  wdio  had  assumed  the 
form  of  a fish,  applied  his  mind  to  the  preservation  of  the  sap'hari, 
both  from  good  nature  and  from  regard  to  liis  own  soul  : and,  hav- 
ing heard  its  very  supjiliant  address,  he  kindly  placed  it  under  his 
protection  in  a small  vase  full  of  water  ; but  in  a single  night,  its 
bulk  was  so  increased,  that  it  could  not  be  contained  in  the  jar,  and 
thus  again  addressed  the  illustrious  Prince  : ‘ I am  not  pleased  with 
living  miserably  in  this  little  vase  ; make  me  a large  mansion,  where 
I may  dw'cll  in  comfort.’  The  king  removing  it  thence,  placed  it 
in  the  water  of  a cistern  ; but  it  grew  three  cubits  in  less  than  fifty 
minutes,  and  said  ; ‘ O King,  it  pleases  me  not  to  slay  vainly  in  this 
narrow'  cistern  ; since  thou  hast  granted  me  an  asylum,  give  me  a 
spacious  habitation.’  He  then  removed  it,  and  placed  it  in  a pool, 
w here,  having  ample  space  around  its  body,  it  became  a fish  of  con- 
siderable size.  ‘ This  abode,  O King,  is  not  convenient  for  me,  who 
must  swum  at  large  in  the  w'aters  : exert  thyself  for  my  safety,  and 
remove  me  to  a deep  lake.’  Thus  addressed,  the  pious  monarch 
threw  the  suppliant  into  a lake,  and  when  it  grew  of  equal  bulk  with 
that  piece  of  water,  he  cast  the  vast  fish  into  the  sea.  When  the 
fish  w'as  throw'n  into  the  waves,  he  thus  again  spoke  to  Satyavrata  ; 
‘Here  thehornedsharks  andothermonsters  of  great  strength,  will  de- 
vour me  ; thou  shouldst  not,  O valiant  man,  leave  me  in  this  ocean.’ 
Thus  repeatedly  deluded  by  the  fish,  who  had  addressed  him  with 
gentle  W'ords,  the  king  said  ; ‘ Who  art  thou,  that  beguilest  me  in 
that  assumed  shape  ? — Surely  thou  art  the  great  Heri,  whose  dw'el- 
ling  was  on  the  waves. — Salutation  and  praise  to  thee,  O first  male, 
the  lord  of  creation,  of  preservation,  of  destruction. — I am  anxious 
to  know,  for  what  cause  that  shape  has  been  assumed  by  thee.’ 
The  lord  of  the  universe,  loving  the  pious  man  who  thus  implored 


’■  Holy  Books,  f Yishnoo.  [ Evil  spirits, 


62 


him,  and  intenduig  to  preserve  him  from  the  sea  of  destruction^ 
caused  by  the  depravity  of  the  age,  thus  told  him  how  he  was  to 
act.  ‘ In  seven  days  from  the  present  time,  O thou  tamer  of  ene- 
mies, the  three  worlds  will  be  plunged  in  an  ocean  of  death  ; but  in 
the  midst  of  the  destroying  waves,  a large  vessel,  sent  by  me  for 
thy  use,  shall  stand  before  thee.  Then  shall  thou  take  all  medicinal 
herbs,  all  the  variety  of  seeds,  and,  accompanied  by  seven  saints, 
encircled  by  pairs  of  all  brute  animals,  thou  shalt  enter  the  spacious 
ark,  and  continue  in  it,  secure  from  the  flood,  on  one  immense  ocean 
without  light,  except  the  radiance  of  thy  holy  companions.  When 
the  ship  shall  be  agihited  by  an  impetuous  w ind,  thou  shalt  fasten 
it  with  a large  sea-serpent  on  my  horn.  For  I will  be  with  thee. — I 
will  remain  on  the  ocean,  O chief  of  men,  until  a night  of  Bramha 
shall  be  completely  ended.’ — Heri,  having  then  directed  the  mon- 
arch, disappeared  ; and  Satyavrata  humbly  waited  for  the  time, 
which  the  ruler  of  our  senses  had  appointed.  The  pious  king,  hav- 
ing scattered  towards  the  East  the  pointed  blades  of  the  grass  darbha 
and  turning  his  face  tow'ards  the  North,  sat  meditating  on  the  feet 
of  the  God,  who  had  borne  the  form  of  a fish.  The  sea  over- 
whelming its  shores  deluged  the  W'hole  earth  ; and  it  was  soon  jier- 
ceived  to  be  augmented  by  showers  from  immense  clouds.  He 
still  meditating  on  the  command  of  Bhagavat,*  saw  the  vessel  ad- 
vancing, and  entered  it  with  the  chiefs  of  Brahmans. — The  god,  be- 
ing invoked  by  the  monarch,  appeared  again  distinctly  on  the  vast 
ocean,  in  the  form  of  a fish  blazing  like  gold,  extending  a million  of 
leagues,  with  one  stupenduous  horn  ; on  which  the  king,  as  he  had 
before  been  commanded  by  Heri,  tied  the  ship  with  a cable  made 
of  a vast  serpent,  and  happy  in  his  preservation,  stood  praising  the 
destroyer  of  Madhu. — Then  Heri,  rising  togetlier  with  Bramha 
from  the  destructive  deluge,  which  was  abated,  slew  the  demon 
Hayagriva,  and  recovered  the  sacred  books. — He  who  shall  de- 
voutly hear  this  important  allegorical  narrative,  will  be  delivered 
from  the  bondage  of  sin.” 

“ Tins  epitome  of  the  first  Indian  Histor)'  that  is  now  extant, 
(says  Sir  William  Jones)  appears  to  me  very  curious  and  very  im- 
portant ; for  the  story,  though  whimsically  dressed  up  in  the  form 
of  an  allegory,  seems  to  prove  a primeval  tradition  in  this  country 
(India)  of  the  universal  deluge  described  by  Moses.”t 

In  his  second  incarnation,  Vishnoo  assumed  the  form  of  an 
immense  tortoise,  for  the  purpose  of  supporting  on  his  back,  the 
mountain  Mandar,  while  gods  and  demons  churned  tlie  sea. 
Bv  this  operation,  iourteeu  precious  things  were  produced 

* Vishnoo.  f Ess.ay  on  the  gods  of  Greece,  Italy  and  Rome. 


63 


from  the  ocean,  among  which,  the  chief,  was  the  amreeta,  Or 
water  of  life. 

In  his  third  incarnation,  Vishnoo  assumed  the  form  of  a boar, 
‘‘  to  draw  up  and  support  on  his  tusks  the  whole  eartli,  which 
had  been  sunk  beneath  the  ocean.”  The  earth,  according  to  a 
Hindoo  legend,  had  been  drowned  by  Ilirungaksr,  who  by  the 
performance  of  religious  duties,  had  so  gained  a power  over 
the  gods,  as  to  be  able  to  ask  and  receive  whatever  boon  he 
pleased.* 

In  hhfonrth  incarnation,  Vishnoo  assumed  the  compound 
form,  of  part  man  and  part  lion.  Hirungakushup,^  by  a mul- 
tiplication of  austerities,  had  obtained  an  unlimited  power  of 
doing  evil,  and  security,  as  he  thought,  from  every  danger  to  his 
person,  and  from  eyery  interruption  to  his  nefarious  designs. 
The  divine  promise  secured  him  from  the  violence  of  man  6r 
beast,  by  day  or  by  night,  and  any  where  on  the  face  of  the 
earth.  That  the  havoc  of  this  evil  being  might  be  arrested, 
and  the  divine  promise  remairt  still  unbroken,  Vishnoo,  as  a 
man-lion  issued  from  a marble  pillar,  which  divided  into  two 
parts,  in  the  time  of  twilight,  and  raising  him  from  the  ground 
tore  out  his  entrails.  The  occasion  of  his  appearance  is  said 
to  have  been  as  follows. 

Pralhaud,  the  sou  of  Hirungakushup  having'been  educated 
by  a venerable  sage,  was  remarkable  for  holy  dispositions. 
His  father  persecuted  him  for  his  piety,  and  banished  him  from 
his  court.  At  length  he  became  softened,  and  recalled  his 
son.  As  he  sat  in  full  assembly  he  began  to  argue  against  the 
supremacy  of  Vishnoo,  and  boasted  that  himself  was  lord  of 
all  the  visible  world,  and  asked  what  could  Vishnoo  pretend 
to  more.  Pralhaud  replied  that  Vishnoo  had  no  fixed  abode, 
but  was  present  everywhere.  ‘ Is  he,’  said  his  father,  ‘in 
that  pillar  ?’  ‘ Yes,  returned  Pralhaud.’  ‘ Then  let  him  come 
forth,’  said  Hirungakushup ; and  rising  from  his  seat  struck 
the  pillar  with  his  foot;  upon  which,  Vishnoo,  assuming  the 
form  of  a man-lion  came  out  of  the  pillar  and  tore  him  in 
pieces. I 

” See  Panoplist  for  October,  1316,  page  472.  f See  do.  page  47S. 
i See  Chambers — Asiatic  Researches. 


64 


In  the  pictures  of  this  incarnation,  the  man-lmi  appears, 
standing  between  the  parts  of  the  divided  pillar  in  the  act  of 
taking  vengeance. 

Thefifik  incarnation  of  Vishnoo,  was  in  the  form  of  a dwarf, 
whose  name  was  Vamen. — Its  object,  to  obtain  by  artifice,  the 
dominioti  of  the  universe,  which  had  passed  from  the  gods,  in- 
to the  hands  of  the  giant  Lalif.  Baly  had  conquered  the 
gods  and  expelled  them  from  heaven,  but  still  preserved  the 
character  of  generosity  and  kindness.  Vishnoo  having  assu- 
med the  form  of  a very  little  Brahmin,  presented  himself  be- 
fore the  giant,  and  begged  for  three  paces  of  land  to  build  a 
hut.  The  scene  on  this  occasion  is  happily  and  correctly 
described  in  the  following  lines  of  the  poet  Southey. 

“The  incarnate  came  before  the  mighty  one, 

111  dwarfish  stature,  and  in  mien  obscure  ; 

The  sacred  cord  he  bore, 

And  ask’d  for  Braraa’s  sake,  a little  boon. 

Three  steps  of  Baly’s  ample  reign,  no  more. 

Poor  was  the  boon  requir’d,  and  poor  was  he 
"Who  begg’d,....a  little  wretch  it  seem’d  to  be  : 

But  Baly  ne’er  refused  a suppliant’s  prayer. 

A glimce  of  pity  in  contemptuous  mood, 

He  on  the  dwarf  cast  down. 

And  bade  him  take  the  boon. 

And  measure  where  he  would. 

Lo,  son  of  giant  birth, 

I take  my  grant ! the  incarnate  power  replies. 

With  his  first  step  he  measur’d  o’er  the  earth. 

The  second  spann’d  the  skies. 

Three  paces  thou  hast  granted. 

Twice  have  I set  my  footstep,  Vishnoo  cries, 

Where  shall  the  third  be  planted  ? 

Then  Baly  knew  the  god,  and  at  his  feet, 

Jn  homage  due,  he  laid  his  humble  head. 

Mighty  art  thou,  O lord  of  earth  and  heaven. 

Mighty  art  thou ! he  said. 

Be  merciful,  and  let  me  he  forgiven. 

He  ask’d  for  mercy  of  the  merciful, 

•4nd  mercy  for  his  virtue’s  sake  vras  show  n. 


65 


For  though  he  was  cast  dou-n  to  Padalon,* 

Yet  there,  by  Yamen’sf  throne, 

Doth  Baly  sit  in  majesty  and  might. 

To  judge  the  dead,  and  sentence  them  aright.”t 

The  six'th  incarnation  of  Vishnoo  was  Parasu-Rama,  who  is 
thus  described  in  a hymn  of  a Hindoo  Poet,  quoted  by  Sir 
William  Jones. 

“ Thou  batliest  in  pure  water,  consisting  of  the  blood  Cshatriyas,^ 
(he  world,  whose  offences  are  removed,  and  who  are  relieved  from 
the  pain  of  other  births,  O Cesava||  assuming  the  form  of  Parasu- 
Rama  : Be  victorious,  O Heri,  Lord  of  the  Universe.” 

Vishnoo  became  incarnate  the  seventh  time,  in  the  person  of 
Rama,  or  Ram-Chandre.  He  was  accompanied  by  his  broth- 
er Lacshman, — an  incarnation  of  the  serpent  on  which  Vishnoo 
reposes.  His  object  was  to  destroy  Ravan  and  other  Raksh~ 
russes,  or  evil  beings,  who,  having  acquired  incontrolable  pow- 
er, employed  it  in  the  misery  of  Brahmins  and  herds.  Rama 
wielded  with  success  an  immense  bow,  which  he  employed  ia 
his  combats  with  his  enemies.  In  the  course  of  his  adventures 
bis  own  brother  Lacshman  was  slain,  and  his  wife  Seeta  carri- 
ed captive  by  Ravan  to  Lanca,  or  the  island  of  Ceylon.  Han- 
umunt,  the  prince  of  monkeys,  himself  too,  an  incarnation  of  a 
heavenly  being,  and  the  devoted  servant  of  Rama,  brought  a» 
immense  hill  to  his  master,  on  which  grew  efficacious  herbs, 
which  recovered  Lacshman  to  life.  By  the  assistance  of  his 
fellow  monkeys,  he  raised  a bridge  of  rocks  over  the  sea,  be- 
tween Ceylon  and  the  continent  of  India,  assailed  the  monster 
Ravan,  in  his  own  territories,  and  recovered  Seeta,  whom  he 
restored  to  her  husband.  A part  of  the  bridge,  built  on  this  oc- 
casion, (it  is  said  by  the  Hindoos,)  remains  to  this  day.1[  As 
Rama  was  walking  one  day  with  his  brother  Lacshman,  a 
stone  on  which  he  trode  was  immediately  transformed  into  a 
female  of  beautiful  form,  who  stood  up  before  them  and  a(;r 

* The  infernal  regions,  f The  god  of  death, 
t See  Southey’s  ‘ Curse  of  Kehama,’  vol.  2,  page  34. 

The  warrior  cast.  ||  A name  of  Vishnoo. 

5 They  probably  refer  to  what  is  commonly  called,  Adam’s  bridge! 

9 


kuovvledged  \rith  animated  praises,  tlic  divine  Rauia  as  lief 
deliverer,  “ My  name, "said  she,  is  Melya.  My  father,  far  a 
great  offence,  cursed  me  to  be  changed  into  a stone : and 
•when  I begged  a mitigation  from  the  severity  of  the  curse,  he 
said ; “ When  Vishnoo  shall  assume  the  form  of  Rama,  thou 
Shalt  be  restored  by  the  inrpression  of  his  foot.” 

The  eighth  incarnation  of  Vishnoo  was  in  the  person  of 
Krishna  ; and  this,  the  Hindoos  believe  to  be  the  chief  of  all 
the  incarnations.  Its  object,  like  that  of  the  former,  was  to 
destroy  a cruel  oppressor.  When  Vishnoo,  at  tlie  united  re- 
quest of  gods,  Brahmins,  and  herds,  detCrruined  to  become  in- 
carnate on  this  occasion,  he  requested  the  company  of  the  ser- 
pent on  which  he  reposes.  The  scrjjent  strenuously  objected  to 
an  enterprise  of  so  much  difficulty  and  suffering,  as  he  had  rea- 
son to  expect,  from  his  experience  in  his  former  incarnation, 
in  the  person  of  Laeshman.  Vishnoo,  however,  removed  his 
objection,  by  promising,  that  he  himself  would  stand  foremost, 
and  bear  the  brunt,  in  the  present  expedition.  On  this  condi- 
tion, the  serpent  agreed  to  comply  with  his  request ; which  he 
did  by  assuming  the  form  of  Baleram,  the  brother  of  Krishna. 

The  name  of  the  oppressor,  for  whose  destruction  Vishnoo 
was  to  become  incarnate,  was  Cansa.  On  tlie  day  of  the  mar- 
riage of  Devaci,  his  excellent  sister,  to  Vasudeva,  Cansa,  who 
was  present  at  the  ceremony,  was  warned  by  a heavenly  mes- 
senger, that  a son  of  that  sister,  whose  marriage  was  then  cele- 
brated, would  be  the  means  of  liis  own  downfal  and  death. 
To  prevent  the  accomplishment  of  this  dreadful  oracle,  he  en- 
deavored, immediately  to  murder  his  sister.  Failing  in  this, 
he  determihed  to  adopt  a different  plan,  and  to  secure  his  own 
safety  by  the  destruction  of  her  children,  at  the  time  of  their 
birth.  That  he  might  prevent  every  possibility  of  their  es- 
cape, he  closely  imprisoned,  and  carefully  guarded,  the  new- 
married  pair.  Whenever  intelligence  was  brought  him,  that 
his  sister  had  borne  a child,  he  rushed  to  the  prison  with  the 
greatest  fury,  and  hardening  his  heart  against  her  tears  and 
entreaties,  tore  from  her,  her  helpless  infant,  bore  it  from  the 
prison,  and  dashed  it  in  pieces  on  the  rocks. 

The  oracle  had  admonished  him  that  his  enemy  should  be 
Ihe  eighth  child,  but  Cansa,  at  first,  felt  it  uncertain,  whether 


67 


it  should  be  the  first,  or  the  last,  of  eight.  Having,  however, 
destroyed  seven  in  succession,  he^kept  a stricter  guard,  ax»4 
watched  with  peculiar  anxiety  for  the  eighth,  harrassed  with 
awful  dreams,  in  a state  of  perpetual  alarm,  and  beholding  the 
divine  Omnipotence  coming  incarnate  to  meet  him,  wherever 
he  turned  his  eyes.  When  Krishna  was  born,  he  laid  aside 
for  a moment  the  appearance  of  an  infant,  made  known  to  his 
mother,  liis  heavenly  origin,  and  divine  powws,  ’till  she  be- 
came so  enraptured,  as  to  begin  to  celebrate  his  praises.  Hav- 
ing given  the  necessary  directions,  concerning  the  means  of 
securing  his  safety,  he  assumed  again  the  infant  form.  His 
father  took  him  in  his  arms  to  bear  him  away  to  MaVliura,  a 
distant  village,  to  be  fostered  by  the  happy  Anauda,  and  Yasoda^ 
his  wife.  The  doors  of  the  prison  opened  before  him.  The 
many-headed  serpent  attended,  and  sheltered  the  sacred  charge, 
Having  arrived  at  the  house  of  Ananda,  he  found  there  lying, 
another  new-born  infant,  for  which  he  exchanged  the  incarnate 
deity,  and  returned  secretly  with  the  changeling,  to  tlie  prison. 
"When  Cansa  arose  in  the  morning,  he  received  the  intelligence 
that  his  sister  had  borne  another  son.  He  rushes  madly  to  the 
prison,  seizes  his  prey,  and  having  brought  it  to  his  place  of 
slaughter,  he  raises  his  hand,  and  attempts  to  dash  it  on  a 
rock.  With  a smile  of  contempt  and  triumph,  it  rises  in  the 
air,  and  ascends,  till  it  vanishes  from  his  sight. — It  was  not  a 
real  child,  but  the  semblance  of  one ; — a delusion  of  JHaya,-^ 
the  power,  which  produced  a material  world. 

Yasoda,  who  was  in  a sound  sleep  when  Krishna  was  laid 
by  her  side,  supposed,  when  she  awoke,  that  he  was  her  own 
son.  The  Astrologers,  called  (after  the  manner  of  the  Hin- 
doos) to  cast  the  nativity  of  the  child,  and  declare  his  desti- 
nies, celebrate  his  praises.  His  mother,  attends  him  with 
care,  and  is  daily  astonished  by  many  manifest  tokens  of  his 
divinity.  When  lie  cries,  slie  beholds  in  his  open  mouth,  the 
three  worlds,  heaven,  earth,  and  the  infernal  regions ; — till 
she  herself,  catches  the  prophetic  flame,  and  in  a kind  of  holy 
phrenzy,  predicts,  and  expresses,  what  she  little  understands, 
or  recollects  in  her  sober  moments.  Cansa,  the  enemy  of  the 
child,  having  heard  the  place  of  its  abode,  used  every  means  to 
efiect  its  destruction.  The  evil  beings  that  surrounded  him, 


68 


were  ready  to  undertake  the  work,  and  assumed  a great  vari- 
ety of  shapes,  in  order  the  more  certainly,  to  accomplish  their 
design.  First  a female  came,  and  by  her  artifice  having  ob- 
tained the  child  in  her  arms,  gave  it  her  poisoned  breast.  In- 
stead of  accomplishing  her  design,  her  own  life  was  exhausted 
by  the  omnipotent  infant  and  she  sunk  down  dead  before  him, 
and  received  the  happiness  which  necessarily  follows  immedi- 
ate destruction  by  the  divine  hand.  This  attempt  having  fail- 
ed, Krishna  was  assailed  by  other  emissaries  of  his  enemy,  un- 
der various  assumed  forms,  over  all  of  whom  he  came  off  vic- 
torious. At  length,  having  attained  to  manhood,  he  turns  as- 
sailant, and  effected  the  destruction  of  his  invincible  enemy, 
delivered  his  parents  from  their  long  imprisonment,  and  re- 
stored rest  and  comfort  to  the  sufiering  world  : after  which  he 
returned  to  Vaicont’ha  his  heavenly  residence. 

When  Krishna  was  seven  years  of  age,  Indra,  the  god  of 
the  sky,  who  had  been  incensed  by  the  enthusiastic  adoration 
paid  to  the  child  by  the  inhabitants  of  his  village,  determined 
to  put  his  divinity  to  the  test.  For  this  purpose  he  assailed 
Krishna,  with  a storm  of  rain,  intending  by  a flood  to  effect  his 
destruction.  The  lad,  unalarmed,  collected  together  the 
herdsmen  and  shepherdesses,  and  lifted  over  them  the  hill 
Goverdhena,  “ as  if  it  had  been  a flower,”  aad  protected  them 
from  the  flood.  For  his  own  amusement,  he  affected  to  desire 
their  assistance,  and  sometimes  excited  their  alarm,  by  pre- 
tending to  withdraw  his  little  finger,  with  which  he  supported 
the  hill,  and  urging  them  to  exert  all  their  strength.  Indra  at 
length  acknowledged  his  divinity,  put  an  end  to  the  storm, 
and  himself  devoutly  asked  forgiveness  of  the  invincible  child. 

Buddha  is  the  ninth  incarnation,  and  the  last  which  has  yet 
appeared.  At  his  birth,  Bramha  received  the  child  on  a golden 
vessel,  “ and  delivered  it  to  Indra,  by  whom  it  was  committed 
to  the  charge  of  a female  attendant ; upon  which,  the  child 
alighting  from  her  arms  walked  seven  paces,  when  it  was  tak- 
en up  by  J^aha-Maya  (its  mother)  and  carried  to  her  house. 
At  this  time  Tapaswi  Muni,  who,  residing  in  the  rocks,  de- 
voted his  time  to  the  worship  of  the  Deity,  learned  by  inspira- 
tion that  Buddha  was  come  to  life  in  the  Raja’s  palace : he 
flew  through  the  air  to  the  Raja’s,  where,  sitting  op  a thronij 


69 


he  said,  “ I have  repaired  hither,  for  the  purpose  of  visiting 
the  child.”  Buddha  was  accordingly  brought  into  his  pres- 
ence. The  Muni  observed  two  feet  fixed  on  his  head,  and, 
divining  something  both  of  good  and  bad  import,  began  to  weep 
and  to  laugh,  alternately.  The  Raja  then  questioned  him 
with  regard  to  his  present  impulse,  to  whom  he  answered,  ‘ I 
must  not  reside  in  the  same  place  with  Buddha,  when  he  shall 
arrive  at  the  rank  of  Avatar  :*  this  is  the  cause  of  my  present 
affliction,  but  I am  even  now  affected  with  gladness  by  his 
presence,  as  I am  hereby  absolved  from  all  my  transgressions.’ 
The  Muni  then  departed  : and,  after  five  days  had  elapsed, 
he  assembled  four  Pandits§  for  the  purpose  of  calculating  the 
destiny  of  the  child, — one  of  whom  divined  that  he  would  ar- 
rive at  the  dignity  of  Avatar. 

The  boy  was  now  named  Sacya,  and  had  attained  the  age  of 
sixteen  years ; at  which  period  it  happened  that  the  Raja  Chu~ 
hidan,  had  a daughter  named  Vasutara,  whom  he  had  engaged 
not  to  give  in  marriage  to  any  one,  till  such  time  as  a suitor 
should  be  found  who  could  brace  a certain  bow  in  his  posses- 
sion, which,  hitherto,  many  Rajas  had  attempted  to  accomplish 
without  effect.  Sacya  now  succeeded  in  the  attempt ; and 
accordingly  obtained  the  Raja’s  daughter  in  marriage,  with 
whom  he  repaired  to  his  own  place  of  r-esidence. 

One  day,  as  certain  mysteries  were  revealed  to  him,  he 
formed  the  design  of  relinquishing  his  kingdom  ; at  which  time 
a son  was  born  in  his  house,  whose  name  was  Raghu.  Sacya 
then  left  his  palace  with  only  one  attendant  and  a horse,  and 
having  crossed  the  river  Ganga,  arrived  at  Balucali,  where 
having  directed  his  servant  to  leave  him  and  carry  away  his 
horse,  he  laid  aside  his  armour. 

When  the  world  was  created,  there  appeared  five  flowers, 
which  Bramha  deposited  in  a place  of  safety  : three  of  them 
were  afterwards  delivered  to  the  three  T’hacurs,  and  one  was 
presented  to  Sacya,  who  discovered,  that  it  contained  some 
pieces  of  wearing  apparel,  in  which  he  clothed  himself,  and 
adopted  the  manners  and  life  of  a mendicant.  A traveller 
one  day  passed  by  him  with  eight  bundles  of  grass  on  his 

* Incarnation.  \ Learned  men. 


70 


slioulders,  and  addressed  him,  saying:  “A  long  ])criod  has 
elapsed  since  I Iiave  seen  the  T'kaciir  ; but  now  since  I have 
the  liappiness  to  meet  him,  I beg  to  present  him  an  offering 
consisting  of  these  bundles  of  grass.”  Sacya  accordingly  ac- 
cepted of  the  grass,  and  reposed  on  it.  At  that  time  there 
suddenly  appeared  a golden  temple,  containing  a chair  of 
xvrought  gold,  and  the  heighth  of  the  temple  was  thirty  cubits^ 
upon  which  Bramha  alighted,  and  held  a canopy  over  the  head 
of  Sacya  : at  the  same  time  India  descended  with  a large  fan. 
in  his  hand,  and  J\‘aga,  the  Raja  of  serpents,  with  shoes  in  his 
hand,  together  with  the  four  tutelar  deities  of  the  four  corners 
of  the  universe  ; who  all  attended  to  do  him  service  and  rev* 
erence.  At  this  time,  likewise,  the  chief  of  Asms*  with  his 
forces  arrived,  riding  on  an  elephant,  to  give  battle  to  Sacya ; 
upon  which  Bramha,  Indra,  and  the  other  deities,  deserted 
him  and  vanished.  Sacya,  observing  that  he  was  left  alone,, 
invoked  the  assistance  of  the  earth ; who,  attending  at  his 
summons,  brought  an  inundation  over  all  the  ground,  whereby 
the  Jlsur  and  his  forces  were  vanquished,  and  compelled  ta 
retire. 

At  this  time  five  holy  scriptures  descended  from  above,  and 
Sacya  was  dignified  with  the  title  of  Buddha  Avatar.  The 
scriptures  confer  powers  of  knowledge  and  retrospection, 
the  ability  of  accomplishing  the  impulses  of  the  heart,  and  of 
carrying  into  effect  the  words  of  the  mouth.  Sacya  resided 
here,  without  breaking  his  fast,  twenty-one  days,  and  then  re- 
turned to  his  own  country,  where  he  presides  over  Rajas,  gov- 
erning them  w'ith  care  and  equity. ”§ 

Buddha  is  worshipped,  principally,  by  the  Birmans,  and  the 
Cingalese,  but  is  acknowledged  as  an  incarnation  by  the  Brah- 
mins. It  is  generally  believed  that  the  worship  of  Buddha  ex- 
tensively prevailed,  anciently,  in  India,  and  that  fierce  con- 
tests between  the  followers  of  Buddha  and  Brahma,  resulted 
in  the  final  expulsion  of  the  former,  from  the  country.  The 
Buddhists  have  left  very  interesting  remains  in  several  places 
on  the  western  coast  of  India.  In  May,  1814,  the  Author  vis- 

■^Evil  beings.  The  word  Asurs  or  Asoors  stands  opposed  to  Svi* 
or  Soars  the  gods.  ^ Asiatic  Rescarcheg. 


n 


lied  tbe  cares  of  Caiiara,  on  the  island  of  Salsette,  and  less 
than  twenty  miles  from  Bombay.  They  contain  images  of 
Buddha,  and  emblems  which  have  evident  reference,  to  the 
events  of  his  history  already  given. 

These  caves  are  in  the  middle  of  the  Island  which  is  six  or 
seven  miles  wide.  The  ascent  to  the  hill  of  the  caves  is  by  a 
narrow  path  through  the  woods,  which  introduces  the  visitor 
of  a sudden,  to  the  region  of  art,— to  a village  of  caverns  ex- 
cavated by  human  skill  and  patience  from  the  solid  rock.  The 
largest  caves,  reminded  me  of  churches,  and  w’ere  larger  than 
many  churches  are.  The  hill  seemed  to  be  literally  covered 
with  smaller  caves,  perhaps,  from  fifteen  to  thirty  feet  square. 

The  tenth  incarnation,  which  is  yet  to  come  is  named  Calkin 
and  “ is,  says  Sir  William  Jones,  expected  to  appear  mounted 
on  a white  horse  with  a cimeter  blazing  like  a comet,  to  mow 
down  all  incorrigible  and  impenitent  oflenders,  who  shall  then 
be  on  the  earth.” 

To  the  preceding  account  of  the  incarnations,  it  seems  pro- 
per to  subjoin  the  following  extracts  concerning  an  incarnation 
of  Ganesa  or  Gunputtes  which  is  supposed  to  be  now  residing 
in  the  Mahratta  country  not  far  from  Bombay.  I have  heard 
the  testimony  of  Mrs.  Graham  confirmed,  by  an  eye  witness, 
who  accompanied  her  in  the  visit  she  describes. 

“ Chimehose,  Dec.  19,  1C09. 

“ I have  just  seen  what  I thought  I should  never  have  met  with  on 
this  side  of  Thibet,  namely,  an  alive  god,  called  the  Deo  of  Chim- 
ehose, who  is  nothing  less  than  Ganesa*  himself  incarnate  in  the 
person  of  a boy  of  twelve  years  old,  the  eighth  of  his  family  honored 
as  the  vehicle  of  the  Deity’s  appearance  on  earth.  The  first  was 
Maraba,  a Gosseyn,  whose  piety  was  so  exemplary  that  Ganesa  re- 
warded it  by  becoming  incarnate  in  his  person,  at  the  same  time 
committing  to  his  care  a sacred  stone  and  the  guardianship  of  his 
own  temple,  promising  the  same  favors  to  his  descendants  for  seven 
generations.  These  are  now  passed  away,  but  as  the  piety  and  su- 
perstition of  the  Dec’s  Neighbors  have  enriched  the  family  by  grants 
of  lands,  and  towns,  and  villages,  the  holy  Brahmins  have  decreed 
that  the  God  is  still  incarnate  in  the  family  of  Maraba,  and  to  the 
objection  that  the  promise  was  only  to  seven  generations,  they  an- 

* The  God  of  prudence,  an  Idol  painted  with  an  Elephant’s  Head. 


S-w^r,  that,  as  tlie  Deity  was  able  to  grant  that  favor  to  the  seven 
mediate  descendants- of  the  holy  Gosseyn,  it  would  be  impious  to 
doubt  his  power  of  continuing  it  to  tlieir  posterity.  The  Deo’9 
palace  is  an  enormous  building  without  any  kind  of  ejegance,  near 
the  river  Mootha,  on  which  the  town  stands.  As  we  entered  the 
Court,  w'e  saw  a number  of  persons  engaged  in  the  honorable  and 
holy  office  of  mixing  the  sacred  Cow-dung  to  be  spread  on.  the 
floors.  The  whole  palace  looked  dirty,  and  every  window  was 
crowded  with  sleek  well-fed  Brahmins,  who  doubtless  take  great 
care  of  the  Deo’s  revenues.  We  found  the  little  Deity  seated  in  a 
mean  veranda,  on  a wooden  seat,  not  any  w'ay  distinguished  from 
other  children,  but  by  the  wildness  of  the  eyes,  said  to  be  occasioned 
by  the  quantity  of  opium  which  he  is  daily  made  to  swallow.  He  is 
not  allowed  to  play  with  other  boys,  nor  is  he  permitted  to  speak 
any  language  but  Sanscrit.  He  received  us  very  politely — said  he 
was  always  pleased  to  see  English  people,  and  after  some  conversa- 
tion which  a Brahmin  interpreted,  we  took  leave,  and  were  present- 
ed by  his  divine  hand  with  almonds  and  sugar-candy  perfumed  with 
assaf(Etida,  and  he  received  in  return  a handful  of  rupees.  From  the 
palace  we  %vent  to  the  tombs  of  the  former  Deos,  which  are  so  many 
small  temples  inclosed  in  a well  paved  Court,  planted  round  with 
trees,  communicating  with  the  river  by  a flight  of  steps.  Here  was 
going  on  all  the  business  of  worship.  In  one  place  were  women 
pouring  oil,  water,  and  milk  over  the  figures  of  the  Gods  ; in  another, 
children  decking  them  with  flowers  : here  devotees  and  pilgrims 
performing  their  ablutions ; and  there  priests  chaunting  portions  of  the 
vedas.  As  T passed  one  of  the  tomb-temples  I caught  a glimpse  of  a 
large  highly  polished  stone— which  I suppose  is  the  palladium  of 
Chimehose,  but  I was  desired  not  to  approach  it.  I returned  to  our 
tents  filled  with  reflections  not  very  favorable  to  the  dignity  of  hu- 
man nature,  after  witnessing  such  a degrading  instance  of  superstitious 
f®lly.” 

(See  Journal  in  India  of  Maria  Graham.), 


The  churning  of  the  sea. 

The  length  of  the  following  account,  and  the  variety  of  mat- 
ter which  it  contains,  seemed  to  render  it  unsuitable,  to  be 
given  in  direct  connection  with  the  second  incarnation  of 
Vishnoo.  It  is  however  too  important  a representation  of 
Hindoo  Mythology, — too  useful  a picture  of  the  actions  of  the 


73 

■I 

^ods,  to  be  omitted.  It  is  given  by  Mr.  Wilkins,  from  the 
Jluhabarat,  as  follows  : 

“ There  is  a fair  and  stately  mountain,  and  its  name  is  Meroo,  a 
most  exalted  I'nass  of  glory,  reflecting  the  snnny  rays  from  the  splen- 
did surface  of  its  gilded  horns.  It  is  clothed  in  gold,  and  is  the  res- 
pected haunt  of  dews  and  gandharvs.  It  is  inconceivable,  and  not  to 
be  encompassed  by  sinful  man ; and  it  is  guarded  by  dreadful  serpents. 
Many  celestial  medicinal  plants  adorn  its  sides  ; and  it  stands,  pierc- 
ing tlie  heaven  with  its  aspiring  summit,  a mighty  hill,  inaccesible 
even  by  the  human  mind.  It  is  adorned  witll  trees  and  pleasant 
streams,  and  resoimdeth  with  the  delightful  songs  of  various  birds. 

“ The  soars  and  all  the  glorious  host  of  heaven,  having  ascended 
to  the  summit  of  this  lofty  mountain,  sparkling  with  precious  gems, 
and  for  eternal  ages  raised,  were  sitting  in  solemn  synod,  meditating 
the  discovery  of  the  amreetu,  the  water  of  immortality.  The  dew 
j^'araifun  being  also  there,  spoke  unto  Brahma,  whilst  the  soars 
were  thus  consulting  together,  and  said,  ‘ let  the  oeean  as  a pot  of 
milk,  be  churned  by  the  united  labor  of  the  soars  and  asoors ; and 
when  the  mighty  waters  have  been  stirred  up,  the  amreeta  shall  be 
found.  Let  them  collect  together  every  medicinal  herb,  and  every 
precious  thing,  and  let  them  stir  the  ocean,  andtliey  shall  discover 
the  amreeta.' 

“ There  is  also  another  mighty  mountain,  whose  name  is  Mandar, 
and  its  rocky  summits  are  like  towering  clouds.  It  is  clothed  in  a 
net  of  the  entangled  tendrils  of  the  twining  creeper,  and  resoundeth 
with  the  harmony  of  various  birds.  Innumerable  savage  beasts  in- 
fest its  borders  ; and  it  is  the  respeeted. haunt  of  kennars,  dews,  and 
npsars.  It  standeth  eleven  thousand  yojaiv'^  above  the  earth,  and 
eleven  thousand  more  below  its  surface. 

“ As  tlte  united  bands  of  dews  were  unable  to  remove  this  moun- 
tain, they  wmnt  before  Veeshnoo,  who  was  sitting  with  Brahma,  and 
addressed  them  in  these  words:  ‘Exert,  O masters!  your  most 
superior  wisdom  to  remove  the  mountain  Mandar,  and  employ  your 
utmost  power  for  our  good.’  • 

“ Veeshnoo  and  Brahma  having  said,  ‘ it  shall  be  according  to  your 
wish,’  he  with  the  lotus  eye  directed  the  king  of  serpents  to  appear ; 
and  Jlnanta\  arose,  and  was  instructed  in  that  work  by  Brahma,  and 
commanded  by  JVarayan  to  perform  it.  Then  Ananta,  by  his  pow- 
er, took  up  that  king  of  mountains,  together  with  all  its  forests,  and 
every  inhabitant  thereof : and  the  soars  accompanied  him  into  the 
presence  of  the  ocean,  whom  they  addressed,  saying,  ‘ we  will  stir 

* Forty-four  thousand  miles,  f The  endless ; a name  of  the  many- 
headed serpent. 

10 


74 


up  ihy  waters  to  ublaiii  the  amretla'  Anti  tlic  lord  of  the  water# 
replied,  ‘ let  me  also  have  a share,  seeing  I am  to  bear  the  violent 
agitation  that  will  be  caused  by  the  whirling  of  the  mountain  !* 
Then  the  soars  and  asoors  spoke  unto  Koorma-raj,  the  king  of  the 
tortoises,  upon  tlie  strand  of  the  ocean,  and  said,  ‘ my  "lord  is  able  to 
be  the  supporter  of  this  mountain.’  The  tortoise  replied,  ‘ be  it 
so  and  it  was  placed  upon  his  back. 

“ So  the  mountain  being  set  upon  the  back  of  the  tortoise,  Eemira. 
began  to  whirl  it  about  as  it  were  a machine.  The  mountain  Man- 
dar  served  as  a churn,  and  the  serpent  Vasookee  for  the  rope  ; and 
thus  in  former  days  did  the  dews,  the  asoors,  and  the  danoos,  begin 
to  stir  up  the  waters  of  the  ocean  for  the  discovery  of  the  amreeta. 

“ The  mighty  asoors  were  employed  on  the  side  of  the  serpent’s 
head,  whilst  all  the  soars  assembled  about  his  tail.  Atlanta,  that 
sovereign  dew,  stood  near  JVarayan. 

“ They  now  pull  forth  the  serpent’s  head  repeatedly,  and  as 
often  let  it  go  ; whilst  tltere  issued  from  his  mouth,  thus  violently 
drawing  to  and  fro  by  the  soars  and  asoors,  a continual  stream  of 
fire  and  smoke,  and  wind,  which  ascending  in  thick  clouds,  replete 
with  lightning,  it  began  to  rain  down  upon  the  heavenly  bands,  who 
were  already  fatigued  with  their  labor  ; whilst  a shower  of  flowers 
was  shaken  from  the  top  of  the  mountain,  covering  tlie  heads  of  all, 
both  soars  and  asoors.  In  the  mean  time  tlie  roaring  of  the  ocean, 
whilst  violently  agitated  with  the  whirling  of  the  mountain  Mandar 
by  the  soars  and  asoors,  was  like  the  bellowing  of  a mighty  cloud. 
Thousands  of  the  various  productions  of  the  waters  were  torn  to 
pieces  by  the  mountain,  and  confounded  w'ith  the  briny  flood  ; and 
every  specific  being  of  the  deep,  and  all  the  inhabitants  of  the. 
great  abyss  which  is  below  the  earth,  were  annihilated;  whilst, 
from  the  violent  agitation  of  the  mountain,  the  forest  trees  were 
dashed  against  each  other,  and  precipitated  from  its  utmost  height, 
with  all  the  birds  thereon  ; from  whose  violent  confiication  a raging 
fire,  was  produced,  involving  the  whole  mountain  with  smoke  and 
flame,  as  with  a dark  blue  cloud,  and  the  lightnings  vivid  flash.  The 
lion  and  the  retreating  elephant  are  overtaken  by  the  devouring 
flames,  and  every  vital  being,  and  every  specific  tiling,  are  consum- 
ed in  the  general  conflagration. 

“ The  raging  flames,  thus  spreading  destruction  on  all  sides,  were 
at  length  quenched  by  a shower  of  cloud  borne  water,  poured  down 
by  the  immortal  Eendra.  And  now  a heterogeneous  stream  of  the 
concocted  juices  of  various  trees  and  plants  ran  down  into  the  briny 
flood. 

“ It  was  from  this  milk-like  stream  of  juices,  produced  from  those 
trees  and  plants  and  a mlxturq  of  melted  gold,  that  the  soars  obtaijr- 
ed  their  immortality. 


75 


The  waters  of  the  ocean  now  being  assimilated  with  those  juices, 
were  converted  into  milk,  and  from  that  milk  a kind  of  butter 
was  presently  produced  ; when  the  heavenly  bands  went  again  into 
the  'presence  of  Brahma,  the  granter  of  boons,  and  addressed  him, 
saying,  ‘Except  JVarayan,  evei-y  other  soor  and  csoor  is  fatigued 
with  his  labor,  and  still  the  amreeta  doth  not  appear ; wherefore  the 
churning  of  the  ocean  is  at  a stand.’  Then  Brahma  said  unto  JVa- 
rayan,  ‘ Endue  them  with  recruited  strength,  for  thou  art  their  sup- 
port.’ And  Narayan  answered  and  said,  ‘ I will  give  fresh  vigor  to 
such  as  co-operate  in  the  work.  Let  Mandar  be  whirled  about, 
and  the  bed  of  the  ocean  be  kept  steady.’ 

“ When  they  heard  the  words  of  JVurayan,  they  all  returned 
again  to  the  work,  and  began  to  stir  about  with  great  force  that  but- 
ter of  the  ocean,  when  there  presently  arose  from  out  the  troubled 
deep,  first  the  moon,  with  a pleasing  countenance,  shining  with  ten 
thousand  beams  of  gentle  light ; next  followed  Sree,  the  goddess  of 
fortune,  whose  seat  is  the  white  lily  of  the  waters  ; then  Soora-De- 
vee,  the  goddess  of  wine,  and  the  white  horse  called  Oochisrava. 
And  after  these  there  was  produced  from  the  unctuous  mass  the 
jewel  Koivstoobh,  that  glorious  sparkling  gem  worn  by  Narayan  on 
his  breast ; also  Pareejat,  the  tree  of  plenty,  and  Soorahhee,  the 
cow  that  granteth  every  heart’s  desire. 

“ The  moon,  Soora-Devee,  the  goddess  Si-ee,  and  the  horse,  as 
swift  as  thought,  instantly  marched  away  towards  the  dews,  keeping 
in  the  path  of  the  sun. 

“ Then  the  dew  Dhamvantaree,  in  human  shape,  came  forth, 
holding  in  his  hand  a white  vessel  filled  with  the  immortal  juice 
amreeta.  When  the  asoors  beheld  these  wondrous  tilings  appear, 
they  raised  their  tumultuous  voices  for  the  amreeta,  and  each  of 
them  clamorously  exclaimed,  ‘ this  of  right  is  mine.’ 

“ In  the  mean  time  Travat,  a mighty  elephant,  arose,  now  kept 
by  the  god  of  thunder : and  as  they  continued  to  churn  the  ocean 
more  than  enough,  that  deadly  poison  issued  from  its  bed,  burning 
like  a raging  fire,  whose  dreadful  fumes  in  a moment  spread  through- 
out the  world,  confounding  the  three  regions  of  the  universe  with 
the  mortal  stench,  until  Seev,  at  the  word  of  Brahma,  swallowed  the 
fatal  drug,  to  save  mankind  ; which,  remaining  in  the  throat  of  that 
sovereign  deio  of  magic  form,  from  that  time  he  hath  been  called 
N'eel-Kant,  because  his  throat  was  stained  blue. 

“ When  the  asoors  beheld  this  miraculous  deed,  they  became  des- 
perate, and  the  amreeta  and  the  goddess  Sree  became  the  source  of 
endless  hatred. 

“ Then  J^arayan  assumed  the  character  and  person  of  Moheenee 
Maya,  the  power  of  enchantment,  in  a female  form  of  wonderful 
beauty,  and  stood  before  the  asoors,  whose  mjnds  being  fascinated 


76 


by  her  presence,  and  deprived  of  reason,  they  seize  the  amrcda,  aiut 
gave  it  unto  her. 

“ The  asoors  now  clothe  themselves  in  costly  armor,  and,  seizing 
their  various  weapons,  rush  on  together  to  attack  Uie  soars.  Ip  the 
mean  time  Narayan,  in  the  female  form,  having  obtained  the  am- 
reeta  from  the  hands  of  their  leader,  the  hosts  of  soars,  during  the 
tumult  and  confusion  of  the  asoors,  drank  of  the  living  water. 

“And  it  so  fell  out,  that  whilst  the  soor,9  were  quenching  their 
thirst  for  immortality,  Rahoo,  an  asoor,  assumed  the  form  of  a soar, 
and  began  to  drink  also  ; and  the  water  had  but  reached  his  throat, 
when  the  sun  and  moon,  in  friendship  to  the  soars,  discovered  the 
deceit ; and  instantly  A'araynn  cut  off  his  head  as  he  was  drinking, 
witli  his  splendid  weapon  chakra.  And  the  gigantic  head  of  the 
asoor,  emblem  of  a mountain’s  summit,  being  thus  separated  from 
his  body  by  the  chakra’s  edge,  bounded  into  the  heavens  with  a 
dreadful  cry,  whilst  his  ponderous  trunk  fell,  cleavitig  the  ground 
asunder,  and  shaking  the  w hole  earth  unto  its  foundation,  w ith  all  its 
islands,  rocks,  add  forests  ; and  from  that  time  the  head  of  Rahoo 
resolved  an  eternal  enmity,  and  conlinueth,  even  unto  this  day,  'at 
times  to  seize  upon  the  sun  and  moon.* 

“Now  Narayan,  having  quitted  the  female  figure  he  had  assumed, 
began  to  disturb  the  asoors  with  sundry'  celestial-weapons  ; and  from 
that  instant  a dreadful  battle  was  commenced,  on  the  ocean’s  briny 
strand,  between  the  asoors  and  the  soars.  Innumerable  sharp  and 
missile  weapons  were  hurled,  and  thousands  of  piercing  darts  and 
battle-axes  fell  on  all  sides.  The  asoors  vomit  blood  frqm  the 
wounds  of  the  chakra,  and  fall  upon  the  ground  pierced  by  the  sword, 
the  spear,  and  spiked  club.  Heads,  glittering  with  polished  gold, 
divided  by  the  pattces’’  blade,  drop  incessantly  ; and  mangled  bodies, 

* The  cause  of  eclipses,  It  is  not  however  to  be  supposed  that 
the  learned  in  India  have  no  acquaintance  with  Astronomy.  They 
do  not  agree  •with  the  people  at  large  in  believing  the  fables  of  the 
Poets.  “ The  Pauranics,  i.  e.  poetical  fabulists,  will  tell  you,  (said 
a venerable  mathematician  to  Sir  Wm.  Jones,)  that  our  earth  is  a 
plane  figure,  studded  with  eight  mountains,  and  surrounded  by  sev- 
en seas  of  milk,  nectar,  and  other  fluids  ; that  the  ))art  w hich  we  in- 
habit, is  one  of  seven  Islands,  to  which  eleven  smaller  isles  are  subor- 
dinate ; that  a god,  riding  on  a huge  elephant,  guards  each  of  the 
eight  regions,  and  that  a mountain  of  gold  rises  and  gleams  in  the 
centre  ; but  we  believe  the  earth  to  be  shaped  like  a Cadamba  fruit, 
or  spheroidical,  and  admit  only  four  oceans  of  salt  water,  all  which 
we  name  from  the  four  cardinal  points,  and  in  which  are  many  great 
peninsulas  with  innumerable  islands : they  will  tell  you,  that  a dra- 
gon’s head  swallows  the  moon,  and  thus  causes  an  eclipse  ; but  we 
know,  that  the  supposed  head  and  tail  of  the  dragon,  mean  only  the 
nodes,  or  points  formed  by  the  intersections  of  the  ecliptic  and  the 
moon’s  orbit.”  Sec  Jones,  on  the  antiquity  of  the  Indian  Zodiac. 


wallowing  in  their  gore,  lay  like  fragments  of  mighty  rocks,  sparkling 
with  gems  and  precious  ores.  Millions  of  sighs  ajid  groans  arise  on 
every  side  ; and  the  sun  is  overcast  with  blood,  as  they  clash  their 
arms,  and  wound  each  other  with  their  dreadful  instruments  of  de- 
struction. 

“ Now  the  battle  is  fought  'd’ith  the  iron-spiked  club,  and,  as  they 
close,  with  clenched  fist ; and  the  din  of  war  ascendeth  to  the  heav- 
ens. They  cry  ‘pursue!  strike!  fell  to  the  ground  !’  so  that  a hor- 
rid and  tumultuous  noise  is  heard  on  all  sides. 

“In  the  mklst  of  this  dreadful  hurry  and  confusion  of  the  fight, 
.Vart  and  JVarayan  entered  the  field  together.  JVaraynn,  beholding 
a celestial  bow  in  the  hand  ofvVar,  it  reminded  him  of  his  chaknl, 
the  destroyer  of  the  asoors.  The  faithful  weapon,  by  name  soodar- 
san,  ready  at  the  mind’s  call,  flew  down  from  heaven  with  direct  and 
refulgent  speed,  beautiful,  yet  terrible  to  behold  : and  being  arrived, 
glowing  like  the  sacrificial  flame,  and  spreading  terror  around,  jYa- 
ratjan,  with  his  right  arm  formed  like  the  elephantine  trunk,  hurled 
forth  the  ponderous  orb,  the  speedy  messenger  and  glorious  ruin  of 
•hostile  towns  ; who,  raging  like  the  final  all-destroying  fire,  siiot 
bounding  with  desolating  force,  killing  thousands  of  file  asoors  in  his 
rapid  flight^rburning  and  involving,  like  the  lambent  flame,  and  cut- 
ting down  all  that  would  oppose  him.  Anon  he  climbeth  the  heavens, 
pnd  now  again  darteth  into  the  field  like  a peesach,*  to  feast  in  hlootl. 

“Now  the  dauntless  asoors  strive,  with  repeated  strength  to 
crush  the  soors  with  rock  and  mountains,  which,  hurled  in  vast 
numbers  into  the  heavens,  appeared  like  scattered  clouds,  and  fell, 
with  all  the  trees  thereon,  in  millions  of  fear-exciting  torrents,  strik- 
ing violently  against  each  other  with  a mighty  noise  ; and  in  their 
fall  the  earth,  with  all  its  fields  and  forests,  is  driven  from  its  foun- 
dation ; they  thunder  furiously  at  each  orther  as  they  roll  along  the 
field,  and  spend  their  strength  in  mutual  conflict. 

“ Now  JVar,  seeing  the  soors  overwhelmed  with  fear,  filled  up  the 
path  to  heaven  with  showers  of  golden-headed  arrows,  and  split  the 
mountain  summits  with  his  unerring  shafts  ; and  the  asoors  finding 
themselves  again  sore  pressed  by  the  soors,  precipitately  flee  ; some 
rush  headlong  into  the  briny  waters  of  the  ocean,  and  others  hide 
themselves  within  the  bowels  of  the  earth.  . 

“ The  rage  of  the  glorious  chaJera,  Soodarsan,  which  for  a while 
burnt  like  the  oil-fed  fire,  now  grew  cool,  and  he  retired  into  the 
heavens  from  whence  he  came.  And  the  soors  having  obtained  the 
victory,  the  mountain  Mandar  was  cai’ried  back  to  its  former  station 
with  great  respect,  whilst  the  waters  also  retired,  filling  the  firma- 
njent  and  the  heavens  with  their  dreadful  roarings. 

f Nar  seems  to  have  been  the  prince  of  Asoors. 

* A spectre. 


78 


“ TJie  sooi  s guarded  the  amreeta  with  great  rare,  and  rejoiced  ex- 
ceedingly because  of  their  success.  And  Eendra,  with  all  his  im- 
mortal bands,  gave  the  water  of  life  unto  JVarayan,  to  keep  it  for 
their  use.” 


Minor  Deities. 

Garuda,  who  lay  confined  for  five  hundred  years,  within  the 
shell  of  his  egg,  eventually  obtained  so  much  power  as  to  be 
able  to  procure  the  amreeta,  ov  drink  of  immortality,  by  wliich 
he  delivered  his  mother  from  slavery.  She  had  become  a 
slave,  in  consequence  of  losing  a wager,  with  the  other  wife  of 
her  husband,  about  the  color  of  a horse. 

Hanumunt  is  held  in  high  veneration  by  the  Hindoos.  His 
conception  was  preternatural,  and  hence  his  claim  to  be  con- 
sidered as  an  incarnation.  His  temples  are  very  common  in 
Bombay.  Sir  William  Jones  observes,  that  “ the  large  breed 
of  Indian  apes  is  still  held  in  high  veneration  by  the  Hindoos, 
and  fed  with  devotion  by  the  Brahmins,  who  seem  in  two  or 
three  places  on  the  banks  of  the  Ganges,  to  have  a regular  en- 
dowment for  the  support  of  them.” 

Gunputtee  is  represented  with  an  elephant’s  head,  and 
mounted  on  a rat.  In  the  temples,  he  is  placed  on  a pedestal 
with  his  legs  crossed.  An  image  of  a rat  is  always  placed  be- 
fore the  door.  “-This  rat  was  a giant,  called  Gudja-mouga- 
chourin,  on  whom  the  gods  had  bestowed  immortality,  as  well 
as  great  powers,  which  lie  abused,  and  did  much  harm  to  man- 
kind.— Entreated  by  the  sages  and  penitents  to  deliver  them, 
he  pulled  out  one  of  his  tusks,  and  threw  it  at  Gudja-mouga- 
chourin:  the  tooth  entered  the  giant’s  stomach,  and  overthrew 
him,  who  immediately  changed  himself  into  a rat,  as  large  as  a 
mountain,  and  came  to  attack  Gunputtee,  who  sprung  upon 
his  back,  telling  him,  that  hereafter  he  should  ever  be  his  car- 
rier.” The  temples  of  this  deity,  (so  far  as  my  observation 
has  extended.)  arc  more  common  than  those  of  any  other  dei- 
ty ; and  he  receives  a more  universal  reverence.  “ All  sacri- 
fices and  religious  ceremonies,  (says  Sir  William  Jones,)  all 
addresses  even  to  superior  gods,  all  serious  compositions  in 


79 


wi  itiiig)  and  all  worldly  affairs  of  moment ; are  begun  by  pious 
Hindus,  with  an  invocation  of  Ganesa,  (i.  e.  Gunputtee.)” 
The  account  of  minor  deities  might  be  easily  enlarged,  but 
it  appears  to  me  that  enough  has  been  said  to  give  the  reader  a 
tolerable  view  of  the  extravagance  and  folly  of  Hindoo  My- 
tliology. 


(II.) 


The  moral  character  of  the  gods. 


The  moral  character  of  the  gods  has  necessarily  appeared  in 
a considerable  degree,  in  those  legends  which  have  been  al- 
ready given.  One  or  two  further  illustrations  only,  will  there- 
fore now  be  necessary. 

'rhe  tricks  of  Krishna  were  innumerable.  His  mother,  and 
the  people  of  his  village  were  herd’s  people,  and  lived  by  their 
dairies.  Krishna,  daily  employed  his  wisdom  and  power,  in 
stealing  butter  and  cream.  He  led  his  companions  into  the 
same  courses,  and  would  frequently  make  them  abettors  of  the 
mischief  without  sharing  its  gains.  The  popular  stories  repre- 
sent him  as  extremely  indelicate  and  incontinent.  These  sto- 
ries would  be  utterly  unsuitable  to  be  recorded  here,  but  they 
greatly  amuse  the  Hindoos  in  their  assemblies,  where  males 
and  females  promiscifcusly  meet  together. 

The  following  account  of  Mahadeva  and  Parvati,  is  given  by 
■yVilford,  in  the  Asiatic  Researches  : 


“ Mahadeva  and  Parvati,  were  playing  with  dice,  at  the  ancient 
game  of  Chaturanga,  when  they  disputed  and  parted  in  wrath  ; the 
goddess  retiring  to  the  forest  of  Gauri,  and  the  god  repairing  to 
Cushadwip.  They  severally  performed  rigid  acts  of  devotion  to 
the  Supreme  Being  ; but  the  fires  which  they  kindled  blazed  so  ve- 
hemently, as  to  threaten  a general  conflagration.  The  devas,  in 
great  alarm,  hastened  to  Brahma,  who  led  them  to  Mahadeva,  and 
supplicated  him  to  recall  his  consort ; but  the  wrathful  deity  only 


80 


r.nswcrcd,  (hat  she  must  come  by  her  own  free  choice.  They  ac- 
cordingly dispatched  Ganga,  the  river  goddess,  who  pi-evailcd  on 
Parvati  to  return  to  him,  on  condition  that  his  love  for  her  should  be 
restored.  The  celestial  mediatore  then  employed  Caina-deva,* 
who  wounded  Mahadeva  with  one  of  his  floweiy  arrows ; but  the 
angry  divinity  reduced  him  to  ashes  with  a flame  from  his  eye. 
Parvati  soon  after  presented  herself  before  him  in  the  form  of  a 
cir.ati,  or  daughter  of  a mountaineer,  and,  seeing  him  enamoured  of 
her,  resumed  her  own  shape.  In  the  place  where  they  were  recon- 
ciled, a grove  sprang  up,  which  was  named  Camavana  ; and  the  re- 
lenting god,  in  the  character  of  Cameswara,  consoled  the  afflicted 
Reti,  the  widow  of  Cama,  by  assuring  her  that  she  should  rejoin 
her  husband,  when  he  should  be  born  again  in  tlie  form  of  Prad- 
yumna,  son  of  Krishna,  and  should  put  Sambara  to  death.  This 
favorable  prediction  was  in  due  time  accomplished,  and  Pradyumna 
having  sprung  to  life,  he  was  instantly  seized  by  the  demon  Samba- 
re,  who  placed  him  in  a chest,  rvhich  he  threw'  into  the  ocean  ; but 
a large  fish,  which  had  s^vallowed  the  chest,  was  caught  in  a ne*t, 
and  carried  to  the  palace  of  a tyrant,  Avhere  the  unfortunate  Reti 
had  been  compelled  to  do  menial  service.  It  was  her  lot  to  open 
the  fish,  and  seeing  an  infant  in  the  chest,  she  nursed  him  in  private, 
and  educated  him,  till  he  had  sufficient  strength  to  destroy  the  ma- 
lignant Sambara.  He  had  before  considered  Reti  as  his  mother  ; 
but  the  minds  of  them  both  being  irradiated,  the  prophecy  of  Malm- 
deva  was  remembered,  and  the  god  of  lovt?,  was  again  united  with 
the  goddesii  of  pleasure,'’  • 


(1-) 


The.  worship  of  the  Hindoos. 

The  temples,  as  is  suggested  in  the  sermon,  are  the  habita- 
tions of  the  gods,  and  not  places  of  accommodation  tor  assem- 
bled worshippers.  Some  of  them  are  large  and  high,  with  af 
dome  and  spire,  but  the  apartments  of  the  gods  are  small. 
Many  of  the  temples  which  I have  seen,  are  low  buildings. 

The  god  of  love. 


SI 


having  several  apartments  for  different  gods.  These  apart? 
ments  admit  no  light  except  by  the  door,  through  which  in 
passing  the  temples,  the  different  deities  may  be  seen  enshrin- 
ed, and  glittering  with  gilded  ornaments.  There  is  consider* 
able  variety  in  the  size  of  the  apartments,  which,  generally, 
are  so  small,  as  to  be  capable  of  admitting,  hardly  a dozen 
people  at  a time.  Little  temples,  for  one  deity  only,  are  com- 
mon, and  are  scattered  over  town  and  country ; but  in  the 
principal  places  of  resort,  there  are  generally  a number,  and 
all  the  temples  are  painted  on  the  outside  with  an  immense 
variety  of  figures,  exhibiting  to  the  eye  the  wild  fables  of  Hin- 
doo mythology. 

Many  of  the  worshippers  perform  their  service  before  the 
door,  standing  in  the  vestibule.  They  carefully  fix  their  eyes 
upon  the  god  to  whose  presence  they  have  come,  mutter,  indis- 
tinctly, a few  words,  salute  the  image  by  bringing  both  hands 
to  the  forehead ; bow  the  head,  slowly  and  solemnly,  turn 
around,  ring  the  bell,  and  retire.  I have  often  stood  in  front 
of  the  temple  of  the  goddess  of  Bombay,  (for  I could  by  no 
means  be  suflered  to  enter  it,)  and  seen  these  acts  of  worship. 
And  I have  observed  the  proceedings  of  those  devouter  ones, 
•whb  enter  into  the  temple  itself.  I have  observed  them,  as 
{hey  entered,  bringing  their  hands  to  their  foreheads,  and  bow- 
ing to  her  very  feet ; touching  themselves,  apparently,  with 
some  sacred  water,  and  then  joining  those,  who  were  circum- 
ambulating the  goddess,  making  a continual,  and  unbroken  cir- 
cle. At  ten  o’clock  in  the  morning,  I have  observed  her  strip- 
ped of  her  ornaments,  (as  well  as  her  neighbor  deities,)  and 
the  Brahmins  and  Brahminees,  washing  and  purifying  her,  to 
be  again  apparelled  and  adorned  for  the  worship  of  her  delud- 
ed votaries.  I should  have  noticed  the  offerings  of  flowers 
which  are  daily  presented  to  her,  and  how  her  neck  is  over- 
hung, with  a multitude  of  odoriferous  necklaces. 

The  same  ceremonies  of  worship  are  performed  at  the  other 
temples.  As  the  worshippers  retire,  they  pay  their  tribute  to 
the  Brahmins  attendant  at  the  temples  ; who  sit  in  the  vesti- 
bule on  each  side  of  the  door,  and  receive  a few  kernels  of  rice 
from  the  several  worshippers  in  succession.  These  coUec=* 
11 


82 


iions,  ami  the  oflerlngs  to  the  gods,  furnish  their  daily  liveli- 
hood. 

Besides  the  ordinary  daily  worship,  which  has  been  describ- 
ed, there  is  a noisy  service  performed  in  the  morning  and  eve- 
ning, by  companies  of  singers,  who  unite  their  voices  with  the 
discordant  clangor  of  cymbals.  In  the  singing  on  these  occa- 
sions, the  voice  is  carried  to  its  utmost  stretch,  and  the  coun- 
tenance violently  distorted,  partly,  as  the  natural  consequence, 
and  partly,  as  an  affectation  of  earnestness.  To  please  the 
gods,  and  not  to  harmonize  the  feelings  in  their  worship,  seems 
to  be  the  object  of  this  act  of  service.  The  choir  of  musicians 
are  generally  a solitary  company,  all  whose  senses,  one  would 
imagine,  must  be  stunned  by  their  own  noise. 

It  is  usual  for  the  Hindoos  to  keep  in  their  own  houses^ 
small  images,  and  even  smooth  stones  brought  from  sacred 
places.  These  they  worship  at  home,  besides  the  ordinary 
visible  worship  which  has  been  already  described.  It  is  com- 
mon to  observe  them  using  forms  of  salutation,  and  repeating 
praises  while  washing  in  the  morning.  Before  eating,  they 
wash  their  bodies  as  an  act  of  religious  purification,  and  in  con- 
nection with  religious  worship. 

A very  considerable  part  of  the  service  which  the  Hindoos 
pay  their  gods,  is  the  fulfilment  of  vows.  To  making  these,  in 
great  varieties,  they  are  exceedingly  addicted,  not  only  to  pro- 
cure the  removal  of  great  evils,  to  avert  great  dangers,  and 
procure  important  favors,  but  on  very  slight  occasions.  The 
circumambulation  of  the  gods,  which  has  been  mentioned  is 
not  only  a part  of  the  ordinary  daily  service  but  is  often  per- 
formed in  consequence  of  a vow.  The  votary  determines  the 
number  of  circumvolutions,  I suppose,  by  the  degree  of  influ- 
ence over  the  gods,  which  the  case  seems  to  require. 

The  religious  fig-tree,  “ with  heart-shaped,  pointed,  and 
tremulous  leaves,”  is  highly  venerated  by  the  Hindoos,  as 
sacred  to  Vishnoo,  and  is  worshipped  in  the  manner  which  has 
now  been  described.  This  tree  I have  observed  at  different 
temples,  but  there  is  a very  large  and  aged  one  at  a temple  in 
the  centre  of  Bombay,  which  is  more  particularly  venerated 
and  worshipped.  It  is  walled  around,  and  a flagged  footwalk 
is  prepared  for  the  accommodation  of  the  worshippers.  Images 


83 


ef  clay  are  placed  [around  the  body  of  the  tree.  To  this  tree 
numbers  of  the  natives  daily  resort,  to  fulfil  their  vows,  which 
can  be  done  in  many  cases  only  by  some  hundreds  of  revolu- 
tions. I have  generally  observed,  when  I have  visited  the 
place  early  in  the  morning,  twenty  persons  or  more,  following 
each  other  around  the  tree,  muttering  as  they  went,  and 
throwing  upon  it  their  little  offerings  of  rice  and  flowers,  till 
the  roots  of  the  tree  became  literally  covered.  The  Asceticks 
would  sometimes  come  and  toss  in  leaves  between  the  wor- 
shippers, upon  the  images  of  the  gods. 

There  is  a religious  service  (which  I have  observed  very  fre- 
quently) common,  I believe,  principally,  among  the  lower  clas-. 
§es,  in  fulfilment  of  a vow.  It  is  denominated  by  a name,  which 
denotes  the  complete  prostration  of  every  part  of  the  body,  and 
seems  to  be  an  acknowledgment  of  an  entire  surrender.  A 
curtain  is  held  over  the  head  of  the  votary,  by  four  persons, 
each  supporting  a corner.  An  offering  of  cocoa-nuts,  fruits, 
and  flowers,  and  a band  of  noisy  instruments  attend  him. 
Thus  attended,  he  measures  his  way  towards  the  temple  of  the 
god  he  serves,  by  repeatedly  prostrating  his  body.  At  each 
prostration  the  procession  stands,  and  the  musicians  strike  up 
a louder  tone,  while  the  votary  lays  his  body  in  the  dust.  In 
the  busiest  hours  of  the  day,  and  in  the  most  public  streets, 
these  processions  are  continually  passing,  and  filling  the  streets 
with  a perpetual  din. 

The  Pilgrimages  which  the  Hindoos  undertake,  often,  though 
not  always,  are  undertaken  in  consequence  of  vows.  An  in- 
stance occurs  to  me,  of  a poor  man  of  my  acquaintance,  who 
took  an  expensive  journey  with  his  wife  and  infant  son,  to  the 
place  whence  his  family  originated,  that  he  might  there  offer 
to  the  family  god,  the  hair  of  his  son’s  head,  agreeably  to  a 
vow  which  preceded  his  birth.  It  is  very  common  to  hear,  of 
a person  that  has  been  ill,  that  he  has  gone  on  a pilgrimage, 
and  there  are  holy  places  in  every  section  of  country,  as  well 
as  those  which  are  visited  by  all  the  inhabitants  of  Hindostan, 
to  which,  as  occasion  requires,  the  people  are  continually  flock- 
ing, in  fulfilment  of  vows.  Ramisseram,  an  Island  between 
Ceylon  and  the  continent, — the  famous  Juggernaut  in  Orissa, 
— the  Island  of  Saugcr  at  the  mouth  of  the  Ganges, — that 


84 


sacred  river  itself,  and  the  city  of  Benares,  are  all  well  known 
places  of  resort.  A place  called  Nashcek,  about  one  hundred 
miles  from  Bombay,  is  much  frequented  by  the  natives  there, 
in  the  month  of  September. 

A very  important  branch  of  the  worship  of  the  tlindoos,  and 
one  in  which  all  classes  endeavor  to  honor  the  g<uls,  is  tliat  of 
making  pilgrimages,  on  stated  days,  to  particular  temples,  to 
holy  places,  and  for  the  performance  of  periodical  worship. 
Thus  on  one  occasion  the  whole  population,  must  go  on  a pil- 
grimage (for  thus  the  word  they  use,  is  usually  translated)  to 
If^alokeeshwia',  more  than  two  miles  from  the  town  of  Bombay, 
a sacred  tank,  surrounded  by  temples,  and  houses  of  charity, 
for  the  accommodation  of  mendicants,  devotees,  and  all  sorts 
of  religious  persons,  whom  the  sacredness  of  the  place  collects 
together. — On  another,  three  miles  in  another  dii-ection,  to 
JHaha  Laeshmi,  to  the  temple  of  the  great  Laeshmi,  the  wife 
of  Vishnoo  who  has  been  already  described.  On  another,  they 
must  throng  the  court  of  Bombay  davee^  bearing  in  their  hands 
com  stalks,  and  boughs,  passing  in  rapid  succession  through 
the  temples,  ringing  bells,  and  making  a bustle  of  tlieir  very 
adorations,  and  paying  their  worship  as  to  a god,  to  a tree  sac- 
red to  Mahadeva,  the  worship  of  which  ensures  victory  for  the 
year. 

jyiarl  Poojah,  or  Cocoanut  day,  which  is  on  the  full  moon  in 
the  month  of  August,  near  the  close  of  the  tempestuous  season, 
is  one  of  the  most  remarkable  of  these  pilgrimages.  Between 
the  fort  of  Bombay  and  tlie  native  town,  is  a large  plain,  which 
extends  across  the  Island  to  the  sea  on  either  side.  On  the 
Eastern  side  at  the  distance  of  a few  miles  appears  the  conti- 
nent ; the  Western  opens  to  a bay,  and  presents  as  the  view  is 
extended,  tlie  wide  expanded  sea.  The  shore,  is  here,  gently 
sloping,  and  is  left  bare  for  many  a rod  by  the  ebbing  tide. 
Towards  the  Northern  extremity  of  the  plain,  arc  the  soldiers’ 
lines,  and  a little  farther  on,  the  place  of  burning  the  dead, 
which  is  continually  smoking  with  the  funeral  pile.  Here  I 
have  seen  assembled  perhaps  an  hundred  thousand  people,  up- 
on the  western  shore,  to  perform  the  appropriate  duties  of  this 
anniversary,  which  are  to  make  an  ohering  of  Cocoanuts  to  tlie 
sea.  For  some  hours  the  plain  is  covered  and  the  people  form 


83 


a cofltinuai  procession  down  the  sloping sliore,  till  their  bodies 
are  half  immersed  in  water.  A prayer  is  then  offered  up,  and 
tlie  worshippers  as  they  successively  arrive,  toss  into  the  sea  a 
Cocoanut  with  a bunch  of  sprigs  and  flowei-s.  Thousands  are 
offered  in  tlie  course  of  the  day,  after  which  the  sea,  wliich  has 
been  now  raging  witli  storms  and  billows  for  twelve  weeks,  is 
expected  to  be  quiet,  and  the  Hindoos  confidently  commit  their 
property  and  their  vessels  to  her  bosom.  I have  been  told  that 
this  holiday  is  sacred  to  Parasu-Itama,  who  by  his  merits  and 
arrow  procured  the  recession  of  the  sea  from  the  low’  lands  on 
the  western  side  of  India.  This  holiday,  as  its  reported  origin 
would  indicate,  is  peculiar  to  tlie  western  part  of  India. 

Tlie  ceremonies  of  the  huli  holidays  about  the  month  of 
April,  seem  to  be  designed  for  the  worship  of  an  evil  being. 
These  ceremonies,  it  is  impossible  to  describe  in  any  decent 
manner.  Let  it  be  sufficient  to  observe,  that  for  a fortnight,  is 
the  season  of  noise,  riot,  ribaldry  and  indecent  action,  and 
that  men,  women,  and  children,  venerable  old  men,  learned 
philosophers,  the  best  members  of  Hindoo  Society,  engage 
in  them  publicly,  apparently,  under  the  full  conviction  that 
they  are  indispensable  to  the  favor  of  the  gods. 


(K.) 


The  influence  of  religious  austerities. 


The  following  extracts  "will  illustrate  the  views  of  the  Hin- 
doos on  tliis  subject.  Though  the  accounts  they  give  are  fab- 
ulous, tliey  furnish,  none  the  less,  an  exhibition  of  the  general 
views  of  the  Hindoos  at  the  present  time,  on  tlie  mode  of  (Stain- 
ing the  favor  of  the  gods. 


“ The  pious,  the  royal  sage,  Bhugee-rutha,  O son  of  Rughoo  ! 
was  childless.  Desirous  of  offspring,  yet  childless,  the  great  mon- 
arch entrusted  the  kingdom  to  the  care  of  his  counsellors,  and,  hav- 
ing his  heart  set  on  obtaining  the  descent  of  Gunga,  (the  Ganges,) 


86 


engaged  in  a long  course  of  sacred  austerities  upon  the  mountain 
Gokurna.  With  hands  erected,  he,  O son  of  Rughoo ! surrounded 
in  the  hot  season  with  five  fires,*  according  to  the  prescribed  ordin- 
ance ; in  the  cold  season  lying  in  water ; and  in  the  rainy  season  ex- 
posed to  the  descending  clouds,  feeding  on  fallen  leaves,  with  his 
mind  restrained,  and  his  sensual  feelings  subdued,  this  valiant  and 
great  king  continued  a thousand  years  in  the  practice  of  the  most 
severe  austerities.  Tlie  magnanimous  monarch  of  mighty  arm,  hav- 
ing finished  this  period,  the  divine  lirumha,  the  lord  of  creatures,  the 
supreme  governor,  was  highly  pleased ; and  with  the  gods,  going 
near  to  the,  great  Bhugee-rutha,  eniploj'ed  in  sacred  austerities,  said 
to  him,  I am  proi»itious.  O performer  of  sacred  vows  ! ask  a bles- 
sing. The  mighty,  the  illustrious  Bhugee-rutha,  with  hands  re- 
spectfully joined,  replied  to  the  sire  of  all,  O divine  one  ! if  thou  art 
pleased  with  me,  if  the  fruit  of  my  austerities  may  be  granted,  let 
all  the  sons  of  Sugura^j  obtain  water  for  their  funeral  rites.  The 
ashes  of  the  great  ones  being  wetted  by  the  water  of  Gunga,  let  all 
my  ancestors  ascend  to  the  carnal  heavens-f  Let  a child,  O divine 
one  ! be  granted  to  us,  that  our  family  become  not  extinct.  O god ! 
let  this  great  blessing  be  granted  to  the  family  of  Ikshwakoo.  The 
venerable  sire  of  all,  replied  to  the  king  thus  requesting,  in  the 
sweetest  and  most  pleasing  accents:  Bhugee-rutha,  thou  mighty 
charioteer,  be  this  great  wish  of  thine  heart  accomplished.  Engage 
HuraJ  O king  ! to,  receive  (in  her  descent)  Gunga,  the  eldest  daugh- 
ter of  the  mountain  Himuvut.” 

The  effort  made  by  Bhugec-rutlia  to  induce  Seeva  to  receive 
Gunga  is  thus  described. 

“Pruia-put.i  being  gone,  Bhugee-rutha,  O Rama!  with  uplifted 
arm,  without  sujiport,  without  a helper,  immoveable  as  a dry  tree, 
and  feeding  on  air,  remained  day  and  night  on  the  tip  of  his  great 
toe,  upon  the  afflicted  earth.  A full  year  having  now  elapsed  the 
husband  of  Ooma,J  and  the  lord  of  animals,  who  is  reverenced  by 
all  worlds,  said  to  the  king  I am  propitious  to  thee,  O chief  of  men ! 
I will  accomplish  thy  utmost  desire.  To  him  the  sovereign  replied, 
O Hura,  receive  Gunga.  Bhurga):  thus  addressed,  replied,  I will 
perform  thy  desire  ; I will  receive  her  on  my  head,  the  daughter  of 
the  mountain.  Muheshwura  then,  mounting  on  the  summit  of  Hi- 
muvut, addressed  Gunga,  the  river  flowing  in  the  ether,  saying  de- 
scend O Gunga  !”H 

* “ One  towards  each  of  the  cardinal  points,  and  the  sun  over  his 
head,  towards  which  he  was  constantly  looking.” 

q Relatives  of  Bhugee  rutha. 

t “ The  heaven  from  which  there  can  be  no  fall.”  t Seeva. 

I!  See  the  Ramayuna,  translated  by  Drs.  Carey  and  Marshman. 


87 


Gunga  descended  in  anger,  expecting  to  bear  down  S^evtti 
’I'lie  god  received  her  unliurt,  and  would  not  allow  her  to  de- 
scend to  the  earth,  till  Bhugec-rutha  had  again  performed  aus- 
terities : when  Seeva  became  again  propitious  and  Gunga  Cow- 
ed forth  to  water  the  earth,  to  gratifj  the  desires  of  king  Bhu- 
gee-rutha,  and  to  become  a water  of  ablution  to  mankind. 

The  following  detail  of  austerities  with  malignant  intention, 
and  of  their  dire  effects,  is  cited  by  Maurice  from  the  Seeva 
Fooraun. 

“ In  the  wood  alidhoo,  Which  is  on  the  confines  of  the  kingdom  of 
Brege,  Tarakee  selected  a pleasant  and  beautiful  spot,  adorned  with 
verdure  and  blossoms,  and  there  exerted  himself  in  penance  and 
mortification,  externally,  with  the  sincerest  piety,  but,  in  reality,  the 
most  malignant  intention,  and  with  the  determined  purpose  of  op- 
pressing the  devetas ; penances  such  as  credulity  was  astonished  to 
hear ; and  they  are  here  recounted. 

1.  For  a hundred  years,  he  held  up  his  arms  and  one  foot  towards 
heaven,  and  fixed  his  eyes  upon  the  sun  the  whole  time. 

2.  For  a hundred  years,  he  remained  standing  on  tiptoe. 

3.  For  a hundred  years  more,  he  nourished  himself  wdth  nothing 
but  water. 

4.  For  a hundred  years  more,  he  lived  upon  nothing  but  air. 

5.  For  a hundred  years  more^  he  stood  and  made  his  adorations 
in  the  river. 

6.  For  a hundred  years  more,  he  made  those  adorations  buried  up 
to  his  neck  in  the  earth. 

7.  For  a hundred  years  more,  enveloped  with  fire. 

8.  F or  a hundred  years  more,  he  stood  upon  his  head  with  his 
feet  towards  heaven. 

9.  For  a hundred  years  more,  he  stood  upon  the  palm  of  one 
hand  resting  on  the  ground. 

10.  Fora  hundred  years  more,  he  hung  by  his  hand  from  the 
branch  of  a tree. 

11.  For  a hundred  years  more,  he  hung  from  a tree  with  his  head 
downwards. 

When  he  at  length  came  to  a respite  from  these  severe  mortifica- 
tions, a radiant  glory  encircled  the  devotee,  and  a flame  of  fire  arising 
from  his  head,  began  to  consume  the  whole  world.” 

The  following  whimsical  illustration  of  the  power  which  evil 
beings  may  obtain  over  tlie  gods,  is  given  by  Moore  in  his 
“ Hindu  Pantheon,”  p,  333. 


S8  , 

“Havana,  by  his  power  and  infecnal  arts,  had  subjugated  all  the 
gods  and  demigods,  and  forced  them  to  perform  menial  offices  about 
his  pemoQ  and  household.  Indra,  made  garlands  of  flowers  to  adorn 
him  withal ; Agni  (fire)  was  his  cook.  Snrya  (the  sun)  supplied 
light  by  day,  and  Chandra  (the  moon)  by  night ; Varunu  purvej-ed 
^vater  for  the  palace  ; Kuvera  furnished  cash.  The  wliole  navagraha 
(the  nine  planetary  spheres)  sometimes  arranged  theraselTes  into  a 
ladder,  by  which  they  serving  as  steps,  the  tyrant  ascended  his 
throne  ; Brahma  (for  the  great  gods  were  there  also ; and  I give  this 
anecdote  as  1 find  it  in  my  memoranda,  without  any  improved  ar- 
rangement)— Brahma  was  a herald,  proclaiming  the  giants  titles,  the 
day  of  the  week,  month,  kc.  daily  in  tlie  palace, — a sort  of  speaking 
almanac : Mahadeva  (L  e.  Seeva)  in  his  avantara  (incarnation)  of 
Kandeh-roo,  performed  the  office  of  barber,  and  trimmed  the  giant’s 
beards;  Vishnu  had  the  honorable  occupation  of  instructing  and 
drilling  the  dancing  and  singing. girls,  and  selecting  the  fairest  for  tlie 
royal  betl : Gaiiesa  had  the  care  of  tlie  cow  s,  goats,  and  licrds ; Vayu 
swept  the  house  ; Yama  washed  the  linen  ; — and  in  this  manner 
were  all  the  gods  cmploj'ed  in  the  menial  offices  of  Ravana,  who  re- 
buked and  flogged  them  in  default  of  industry  and  attention.  Nor 
were  the  female  divinities  exempted  : for  Bhavani,  in  her  name  and 
form  of  Satni,  was  head  aya,  or  muse,  to  Ravana’s  children ; Lakshmi 
and  Sereswati  were  also  among  them,  but  it  does  not  appear  in  w hat 
capacity.” 

The  following  extracts  from  Wilks’  historical  sketches  of 
the  South  of  India,*  will  finish  the  illustrations  of  the  present 
subject. 

“ A Rachas,  or  giant,  named  Vrica,  and  in  after  times,  BuSm-Asoof, 
or  the  giant  of  the  ashes,  had  by  a course  of  devotion  to  ^lahadto 
(Seeva)  obtained  from  him  the  promise  of  whatever  boon  he  should 
ask.  The  rachas  accordingly  demanded,  that  every  pei-son  on 
whose  head  he  should  place  his  right  hand,  might  instantly  be  re- 
duced to  ashes ; and  Mahadeo  conferred  the  boon,  without  suspicion 
of  the  purpose  for  which  it  was  designed. 

The  rachas  no  sooner  found  himself  possessed  of  this  formidable 
power,  than  he  attempted  to  use  it  for  the  destruction  of  his  bene- 
factor. Maliadeo  fled,  the  rachas  pursued,  and  followed  the  fugitive 
so  closely  as  to  chase  him  into  a thick  grave ; where  Mahadeo, 
changing  his  form  and  bulk,  concealed  himself  in  the  centre  of  a 
fruit,  then  called  tunda  puridoo. 

The  rachas  haying  lost  sight  of  Mahadeo,  enquired  of  a husband- 


* See  page  442. 


S9 

,inan,  who  was  working  in  the  adjoining  field,  whether  he  had  seen 
the  fugitive,  and  what  direction  he  had  taken.  The  husbandman 
who  had  attentively  observed  the  whole  transaction,  fearful  of  the 
future  resentment  of  Mahadeo,  and  equally  alarmed  for  the  present 
vengeance  of  the  giant,  answ'ered  aloud,  that  he  had  seen  no  fugitive, 
but  pointed,  at  the  same  time,  w ith  the  little  finger  of  his  right  hand, 
to  the  place  of  Mahadeo’s  concealment. 

In  this  extremitj’,  Vislinoo  descended,  in  the  fbrm  of  a beautiful 
damsel,  to  the  rescue  of  Mahadeo.  The  rachas  became  instantly 
enamoured.  The  damsel  enjoined  the  performance  of  his  ablu- 
tions in  a neighboring  pool.  After  these  were  finished,  she  pre- 
scribed, as  a farther  purification,  the  performance  of  the  Sundia, — 
a ceremony  in  which  the  right  hand  is  successively  applied  to  the 
breast,  to  the  crown  of  the  head,  and  to  other  parts  of  the  body.  The 
rachas,  forgetful  of  the  powers  of  his  right  liand,  performed  the  sure 
dia,  and  was  himself  reduced  to  ashes.” 

The  religious  austerities,  now  commonly  practised  by  the 
Hindoos,  cannot  exactly  resemble,  either  in  their  mode,  or  con- 
sequences, those  which  have  been  now  described.  They  con- 
form to  them,  however,  in  their  general  character,  and  are  sup- 
posed to  give  the  devotee  an  influence  with  the  gods,  both  on 
his  own  behalf  and  the  behalf  of  others. 


(L.) 

The  reverence  paid  to  the  objects  of  nature^  and  living  crea- 
tures. 

The  Hindoos,  of  all  sexes  and  ages,  leave  their  houses  iin* 
mediately  after  sunset,  on  the  evening  when  the  new  moon  is 
first  visible,  to  pay  her  reverence.  Every  eye  is  directed  to- 
wards that  part  of  the  heavens  in  which  they  expect  her  to  ap- 
pear, and  they  watch  in  silent  expectation,  till  the  twilight  has 
become  sufficiently  dim  to  render  her  visible.  As  soon  as  they 
see  her,  they  bring  their  hands  to  their  heads;  and  bowing, 
12 


90 


Address  her  according  to  the  usual  foi  tn  of  salutation,  which  I 
know  not  how  better  to  translate,  than  by  “ How  do  you  do, 
Ma’am.” 

Every  coiv  is  sacred.  The  usual  forms  of  salutation  are 
frequently  made  to  them.  Cow-dung  is  abundantly  used  in 
purifying  the  floors  of  houses,  and  seems  to  be  considered  as 
indispensable  in  removing  defilements.  One  method  of  taking 
oaths,  is  by  holding  cow'-dung  in  the  hand.  The  murder  of 
cows  is  always  mentioned,  and  that  early,  in  the  list  of  crimes. 
The  salvation  of  herds,  is  mentioned  as  one  of  the  moving 
causes,  in  the  principal  incarnations  of  the  gods. 

To  eat  cow’s  flesh,  would  be  a crime  not  to  be  expiated,  and 
the  very  thought  of  it  seems  dreadful  to  a Hindoo.  A servant 
by  all  means  avoids  being  accessory  to  the  crime  of  which  his 
master  is  guilty,  in  eating  beef,  or  veal,  and  will  not  so  much 
as  touch  the  plate  on  which  those  viands  are  laid.  In  teaching 
a school  composed  principally  of  Hindoo  boys,  I prepared  an 
English  phrase  in  praise  of  veal,  among  many  others,  for  my  pu- 
pils to  commit  to  memory.  When  I proposed  it  to  them,  to 
repeat  after  me.  I found  they  were  all  panick-struck,  and  that 
not  one  of  them  would  open  his  mouth,  to  utter  so  horrid  a sen- 
timent. I have  been  credibly  informed,  that  all  the  beef  which 
is  used  by  the  English  force  stationed  at  Poonah,  is  killed 
eighty  miles  distant  at  Seroor.  The  Raja  cannot  admit  the 
criminal  slaughter  to  take  place  any  nearer. 

The  sacred  bulls,  wander  over  all  the  streets,  exceeding 
plump  and  fat,  having  an  allowed  right  to  feed  at  all  the  stalls, 
and  constantly  receiving  portions  from  the  liberal  and  religious. 

The  worship  of  the  fabled  serpent  is  annually  on  the  fifth 
day  of  the  new  moon,  in  the  month  of  August.  One  of  the 
causes,  to  which  the  appointment  of  this  anniversary  is  attri- 
buted, is  as  follows  : — When  Krishna  was  a boy,  as  he  was 
playing,  his  ball  fell  into  a pond.  As  he  was  searching  for  it 
at  the  bottom,  he  came  to  the  house  of  Kalya,  a serpent,  and  a 
god  of  destruction.  The  wives  of  Kalya  threatened  Krishna 
with  the  vengeance  of  their  lord  : upon  which  he  put  a rope  in 
his  nose,  and  dragged  him  out  to  dry  land.  His  wives  inter- 
ceded in  his  behalf,  and  Krishna  consented  to  release  him.  At 
that  time  Kalya,  begged  of  Krishna  the  privilege  of  being  wor- 


91 


•hipped  one  day  in  the  year,  Ins  request  was  granted,  and  in 
consequence  he  receives  the  services  of  the  present  anniver- 
sary. 

In  the  suburbs  of  Bombay,  on  a rocky  situation,  there  is  a 
small  cavern,  resembling,  but  considerably  larger  than,  an 
oven.  At  the  extremity,  there  is  a small  cavity,  at  which,  it 
is  storied,  the  serpent  used  annually  to  appear,  to  receive  the 
worship  of  mankind.  Many  profess  to  believe  that  he  does  so 
still,  but  others  say,  that  since  the  unclean  Mahometans  have 
begun  to  inhabit  that  quarter,  the  place  has  become  so  polluted, 
that  he  no  longer  condescends  to  gratify  the  wishes  of  his  vota- 
ries. The  people  however,  frequent  the  spot,  and  pay  their 
oflferings,  as  sedulously,  as  though  he  were  miraculously  to 
manifest  himself,  with  some  tokens  of  divine  claim  to  worship. 
I attended  there,  very  early  in  the  morning  on  the  day  of  an- 
nual pilgrimage  to  that  spot,  and  saw  the  people  casting  parch- 
ed rice,  milk  and  money  about  the  cavern,  and  placing  them 
in  the  aperture,  where  he  is  said  to  make  his  appearance.  In 
the  afternoon,  an  immense  concourse  was  collected  on  the 
spot.  Tamed  serpents  w ere  brought  in  great  numbers,  and 
received  in  rich  abundance  the  ofterings  of  the  people. 


CM.) 


Religious  Devotees. 

Religious  devotees  are  the  uniform  appendages  of  all  the 
principal  temples.  Those  with  whom  I have  met  at  Bombay 
were  not  generally  natives  of  that  Island,  but  strangers  from 
different  parts  of  India,  who  arrived  there  from  time  to  time  on 
temporary  visits,  such  as  according  to  their  manner  of  life,  they 
pay,  as  a means  of  increasing  sanctity,  to  one  holy  place  after 
another.  Their  prominent,  general  characteristics,  are,  those 
disgusting  consequences  of  entire  neglect,  which  are  mention- 
ad  in  the  sermon  j while  there  is  a variety  in  the  particular 


92 


courses  wliidi  they  pursue.  In  one  place,  maybe  seen,  aman 
sitting  upon  the  floor  within  the  vestibule  of  the  temple,  labo- 
riously bending  his  body  backward  and  forward,  repeating  the 
names  of  the  gods  and  panting  for  breath,  as  ifhe  were  unwilling 
to  occupy  his  time  in  breathing: — in  another,  a man  standing — 
had  almost  said  in  a clock-case  with  a little  roof  over  his  bead,  to 
protect  him  from  the  weather,  reading  the  vedas  : — in  another, 
leaning  upon  the  branch  of  a tree,  a man  who  has  vowed  never 
to  sit  down,  and,  not  to  swell  this  article  unnecessarily,  every 
•where,  more  marks  of  filth,  and  more  preparation  to  disgust  all 
love  of  decency,  and  all  modesty,  than  it  is  possible  for  any 
but  an  eye  witness  to  conceive,  and  more  than  I am  anxious  to 
describe. 

It  is  well  known  that  many  of  the  religious  devotees  among 
the  Hindoos,  practice  the  most  severe  austerities.  The  sever- 
est which  I have  witnessed,  and  that  only  in  two  or  three  in- 
stances, is,  the  elevating  of  the  arm,  and  suffering  the  joint  to 
indurate  and  the  arm  to  perish,  in  that  position,  one  of  which 
cases  is  mentioned  in  the  sermon. 

The  number  of  religious  devotees,  compared  with  tbe  bulk 
of  the  people,  is  small,  and  did  we  consider  their  practices  and 
habits,  only,  as  bearing  testimony,  to  tbe  delusion  and  dark- 
ness of  their  own  minds,  the  existence  of  this  class  of  people, 
would  be  to  be  deplored,  but  not  to  be  considered  as  stamping 
upon  the  people  at  large  the  most  degraded  character.  The 
truth  is  that  the  people,  universally,  venerate  tliem,  as  eminent- 
ly holy,  and  supplicate  them,  in  the  belief,  that  they  have  such 
power  with  tiie  gods,  ns  to  be  able  greatly  to  assist  them  in 
their  wants  and  difficulties. 

lleing  engaged,  solely,  in  devotion,  they  live  upon  the  labors 
of  otliers,  and  daily  levy  their  contributions  upon  the  people. 
In  my  morning  walks,  I used  always  to  see  a great  many  of 
these  ])oople,  fat,  la'/,y,  dirty  and  covered  with  ashes,  taking 
their  daily  rounds.  They  run  fast  singing  as  they  go.  They 
carry  upon  their  arms  a little  bag  to  receive  the  alms  of  the 
people,  and  as  they  run,  stop  at  every  door,  uttering  as  the 
signal  of  their  arrival  a peculiar  yell,  and  then  stand  singing 
the  praises  of  the  god.s.  At  the  well  known  signal,  the  women 


93 


couie  to  the  door,  with  a little  rice  or  flour  in  their  hands  and 
pour  it  into  the  bag  of  the  saint,  who  having  given  his  blessing, 
immediately  runs  again  and  as  soon  as  he  reaches  another  door 
again  sets  up  his  yell,  and  with  the  same  success. 


Tlie  view  wiiicii  has  been  given  of  the  idolatry  of  the  Hin- 
doos, is,  by  no  means,  calculated  to  damp  the  ardor  of  the  zeal- 
ous, or  discourage  the  hopes  of  the  believing.  The  case  of  the 
Hindoos,  presents  one  of  the  multifarious  forms  of  human  de- 
pravity ; a depravity  which  in  every  form  baffles  the  unaided 
labors  of  man,  but  is  effectually  subdued  by  the  power  of  the 
gospel  in  the  hearts  of  all  believers.  The  grand  obstacle  to 
their  conversion,  is  not  tlie  form  of  their  depravity,  by  which 
they  differ  from  others  5 but  its  substance,  by  which  they  a- 
grce  with  the  great  family  of  mankind.  Whoever  labors  for 
the  conversion  cf  men,  in  any  country,  will  find  the  principal 
difficulty  to  be,  in  awakening  the  conscience,  and  convincing 
of  sin.  In  every  country  are  to  be  found  the  same  general 
features  of  character,  and,  similar  excuses  to  palliate  guilt 
and  quiet  the  conscience.  The  reader  will  perhaps  anti- 
cipate me,  in  comparing,  what  the  Hindoos  say  in  their  own 
justification  of  the  sinful  nature  of  the  present  age,  of  the  re- 
sistless rule  of  the  senses  and  of  matter,  and  of  the  appoint- 
ment of  heaven,  to  some  of  the  excuses  which  are  so  common 
in  a country  highly  favored  as  our  own. 

Let  the  Holy  Spirit  convince  the  Hindoo  of  sin,  and  the 
charm  of  idolatry  will  dissolve.  He  will  find  the  services,  and 
penances  of  his  religion  insufficient  to  relieve  his  mind  5 and 
he  will  anxiously  ask,  “ What  must  I do  to  be  saved  ?”  Tlien 
will  he  receive  as  “glad  tidings  of  great  joy”  the  message 
which  the  gospel  brings  to  every  convinced  and  desponfling 
soul,  “ Believe  in  the  Lord  Jesus  Christ  and  thou  shalt  be 
saved.”  Were  the  office  of  the  Missionary  to  be  fulfilled,  by- 
turning  the  Heathen  from  one  formality  to  another,  by  his  own 


94 


efforts  alone,  he  niiglit  well  despair  wlien  he  sees  tlic  strength 
of  their  attachment  to  the  religion  of  their  ancestors.  But 
feeling  as  he  must,  that  he  has  done  nothing,  until  he  has  ef- 
fected a radical  change,  he  must  necessarily  be  driven  from  all 
self-confidence,  to  that  reliance  upon  an  Almighty  arm,  which 
will  enable  him  to  hope  even  against  hope  amidst  the  most 
idolatrous  people  on  earth.  He  will  remember,  that  the  well 
watered  places  of  a Christian  land  are  desolate  and  barren,  till 
the  power  of  God  is  upon  them,  to  revive  and  to  restore  ; and 
will  learn  to  labor  among  the  heathen  in  the  joyous  hope,  that 
by  the  same  power,  even  the  desert  shall  become,  a fruitful 
feld. 

In  conclusion  then,  Christian  Brethren,  partakers  of  the 
heavenly  calling, — the  Hindoos, — almis  from  the  common- 
wealth of  Israel,  and  strangers  from  those  covenants  of  prom- 
ise, which  are  the  stability  of  our  joy  and  confidence, — claim 
to  be  “ brought  nigh  by  the  blood  of  Christ.”  They  claim  to 
be  meu\e  fellow-heirs  of  our  privileges  as  Christians,  they  claim 
to  be  admitted  to  the  fellowship  of  the  gospel. 

The  design  of  the  gospel,  so  far  as  its  glory  shall  appear  on 
earth,  (and  on  earth  its  glory  shall  be  great,)  is,  to  unite  man- 
kind at  large,  in  one  great  brotherhood,  by  the  faith  of  one 
infinite  Redeemer,  and  in  the  service  of  God  their  maker.  In 
its  offers,  there  is  “ neither  Greek,  nor  Jew,  Barbarian,  Scythi- 
an, bond,  nor  free.”  The  “ unsearchable  riches  of  Christ,” 
are  the  gift  of  heaven  to  no  particular  people,  but  have  been 
preached,  and  must  be  preached  among  the  Gentiles,— “ to 
make  all  men  see  what  is  the  fellowship  of  the  mystery,  which 
from  the  beginning  of  the  w'orld  hath  been  hid  in  God,  who 
created  all  things  by  Jesus  Christ : to  the  intent,  that  now, 
unto  the  principalities  and  powers  in  heavenly  places,  might 
be  known  by  the  church  the  manifold  wisdom  of  God,  accor- 
ding to  the  eternal  purpose  which  he  purposed  in  Christ  Jesus 
our  Lord.”  It  is  the  design  of  God,  that  a mystery,  concealed 
by  the  nature  and  design  of  the  Jewish  dispensation,  should  be 
progressively,  and  gloriously,  revealed  in  the  ages  of  the  gos- 
pel ; that,  both  by  men  on  earth,  and  the  angelic  hosts  of 
heaven,  the  church,  “ all  glorious  within,”  may  be  seen  ex- 
tending her  blessings  far  and  wide,  till  the  abundance  of  the 


95 


iea  shall  be  converted  unto  her,  and  the  forces  of  the  Gentiles 
come  to  her  ; till  peace  shall  come  to  her  like  a river,  and  the 
glory  of  the  Gentiles  like  ajioicing  stream  ; anil  in  all  the  beau- 
ty, which  was  designed  in  the  original  plan  of  redemption,  when 
it  was  intended  that  God  should  be  glorious  in  rebuilding  the 
ruins  of  a fallen  world,  she  shall  appear  “fair  as  the  moon, 
clear  as  the  sun,  and  terrible  as  an  army  with  banners.” 

fellowshi'p  of  the  gospel,  Christian  reader,  you  are  a 
member ; a partaker  of  its  spirit,  and  of  its  hopes ; and  are 
you  not  desirous  of  being  a co-worker  in  its  grand  design;  a 
partner  with  your  immortal  Head  in  the  grand  results  of  his  re- 
deeming love  ? Initiated  into  the  fellowship  of  the  gospel,  you 
are  not  your  own ; you  are  bound  by  its  rules,  and  however 
limited  your  sphere,  or  abject  your  condition,  it  is  your  en- 
nobling privilege,  to  be  admitted  to  a partnership  of  glory. 

In  order  to  the  full  enjoyment  of  this  privilege,  however, 
(than  which,  there  is  not  a greater  offered  to  mankind,)  some- 
thing more  is  required  than  occasional  impulses  and  inactive 
convictions.  Each  in  the  sphere  of  life  which  God  and  duty 
assign  (for  they  assign  nothing  inconsistent  with  the  fellowship 
of  the  gospel)  and  aware  that  the  rule  of  Christian  benev- 
olence is  limited  in  its  application,  not  by  the  professions,  en- 
gagements, and  circumstances  of  men,  must  submit  himself  to 
that  entire  dominion  of  Cliristian  benevolence,  which  he  ap- 
proves and  expects  in  the  Missionary,  who  has  publicly  avowed 
the  obligation  he  is  under.  Rather,  each  should  be  animated 
by  that  spirit,  at  once  the  evidence  and  the  cause  of  the  ap- 
proaching glories  of  the  reign  of  Christ,  which  consecrates  to 
him  the  whole  of  human  life.  Be  this  the  age,  for  the  opera- 
tion of  this  pervading  principle.  Christian,  be  thou  the  man, 
living  to  fulfil  thy  duties,  and  to  be  a blessing  to  mankind ; — to 
be  a pattern  of  that  charity  which  thou  approves!  in  others  ; 
be  thou  the  man  to  consecrate  thy  life  to  infinite  and  immortal 
purposes,  and  by  thy  liberality,  thy  prayers,  or  thy  exertions, 
having  turned  many  to  righteousness,  to  shine  like  the  stars  of 
the  firmament  forever. 


